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Letter 16 the nose which is the organ for smell, that of colour through the eyes, and that of sounds through the ears. Jeev is the knower or the one who knows. The sensory organs are only instrumental, or a medium.
Just as while looking at the road through the window, it is the person who is seeing and not the window. Similarly the sensory organs are themselves Pudgal Substances and without any Chetana; they don't have sentience attribute. The brain and the nervous system also are Pudgal substances. Jeev alone can know through them. And 'l' am that Jeev substance.
Jeey knows or acquires knowledge of touch but does not have the attribute of touch. That is why Jeev is called Asparsha Swabhavi ( Bre4pf Fayret) or Asparshi ( arrexit). Similarly Jeev has the knowledge of taste, smell, colour and sound, but he does not have these attributes. That is why he is called Aras (CH)Agandh (ariu), Avarna (aut) and Ashabda (apie).
One may think that to acquire this knowledge Jeev must have these sensory organs present.But it is not so. Arihant and Siddha do not know through sensory organs but they directly know through Atma. All the infinite substances in this cosmos, their attributes and their modifications in past, present and future are known by them at once directly and at one samay. In Avadhi ( arafa) and Manah Paryay ( 49:44a) knowledge, also sensory organs are not needed.
In the same way, while knowing one's own Atma or Jeev itself we have to sort of close our sensory organs or put them off and stop getting knowledge through them and turn our attention inwards and know through the direct sentience or knowledge.
All this description in the scriptures about the Pudgal substance is not only to know the Pudgal substance, but to realise that all these modifications of the attributes are of the Pudgal and not of the Jeev. Just to differentiate ourselves from body, the nature and characteristics and modifications of a body are described in details.
Once you know and believe that I am not these modifications, the wrong identification and misconception of oneness with them ceases to exist. The moment you know that these modifications are not my modifications, your attachments vanish.
Once you come to the conclusion that I am not the creator of these modifications then the belief that I do or can do something to other substances goes away. I am only the knower of these modifications and not the Bhokta (Satrat). They are not the cause of my happiness or unhappiness, in fact I had wrong notions of happiness or sorrow in them. Once you realise this you get rid of Bhoktrutva Buddhi ateira fase
