Pravachansara

SR No.: 034445
Original Sutra Author: N/A
Author: Vijay K Jain
Publisher: Vikalp Printers
Total Pages: 407
Language: Hindi, Sanskrit, English
Classification: Book_Devnagari & Book_English
File Size: 16 MB

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प्रवचनसार
को [च] और [ गुणान् ] उन द्रव्यों के रूपादि गुणों को [ जानाति ] जानता है [qufa ] Gant [ 21 ] 347 Yol [ ] quid-gol & HTS [ TEET: ] आत्मा का बंध [जानीहि ] जानो।
As the soul (jīva), itself without qualities like colour (varņa), perceives and knows the substance of matter (pudgala-dravya) and its qualities like colour (varņa), similarly, the substance of matter (pudgala-dravya) binds, in form of karmas, with such soul (jīva).
Explanatory Note: The soul (jīva) is without form (amūrta) but knows and perceives the substance of matter (pudgala-dravya) that is with form (mūrta). Since the soul (jīva) has this power of knowing and perceiving, it is bound by the substance of matter (pudgala-dravya); without the power of knowing and perceiving, the soul (jīva) could not have forged such a bond. Thus, the bond is due to the soul's nature of knowing and perceiving. As an illustration, the child knows and perceives an earthen-bracelet as his own but actually he is utterly distinct from the bracelet; he grieves if it is broken or taken away by someone. Similarly, the man knows and perceives a real bracelet as his own but actually he is utterly distinct from the bracelet; he grieves if it is broken or taken away by someone. Why do the child and the man, who are absolutely distinct from the earthen-bracelet and the real bracelet, grieve on separation from the bracelet? The answer is that both know and perceive the bracelet as their own. Their dispositions are linked to the bracelet. The bracelet is the instrumental cause of transformations in their knowledge. In the same way, the soul (jīva) has nothing in common with the matter (pudgala) but since both occupy, since infinite time past, the same space, with the instrumentality of the matter (pudgala) the soul (jīva) enters into the impure-cognition (aśuddhopayoga) in form of dispositions of attachment (rāga), aversion (dveşa) and delusion (moha). This
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