________________ Pancastikaya-samgraha the substance-of-matter (pudgaladravya). Know that the soul (jiva) does not have the qualities of taste (rasa), colour (varna) and smell (gandha). It is beyond-expression (avyakta) and without-sound (asabda). Its structure cannot be defined - anirdista-samsthana. It has the quality (guna) of consciousness (cetana). It cannot be comprehended through the senses (indriya) - alingagrahana. EXPLANATORY NOTE The two verses highlight the differences between the body (sarira) and the possessor-of-the-body (sariri). Colour (varna), taste (rasa), touch (sparsa), and smell (gandha) are the qualities (guna), and the sound (sabda) is the mode (paryaya) of the substance-of-matter (pudgaladravya). The bodily-structure (samsthana) and the bodily-molecular interfusion (samghata), too, are the modes (paryaya) of the substance-of-matter (pudgaladravya). These qualities (guna) and modes (paryaya) of the substance-ofmatter (pudgaladravya) are utterly different from the pure soulsubstance that is rid of all imperfections due to association with the matter (pudgala) and endowed with supreme attributes, like infiniteknowledge (kevalajnana). From the transcendental point-of-view (niscaya naya), the soul (jiva), without assistance from any external entity, has the ability to know directly the self and the others. The knowledge through the senses (indriya) is indirect and such knowledge manifests when the soul is in its impure state, bound with the karmas. The soul (jiva), thus, is not of the nature of either the psychic-sense (bhavendriya) or the physicalsense (dravyendriya) of taste (rasa), colour (varna), etc. Thus, it should be known that the soul (jiva) does not have the qualities (guna) of colour (varna), taste (rasa), touch (sparsa), and smell (gandha). @ @ . . . . . . . . . . . . . . 238
