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प्रवचनसार
comprehended through any mark typical of the matter (pudgala) – alingagrahaņa – is elaborated as under. The soul (jīva) cannot be perceived through the senses (indriya). It knows the objects without the help of the senses (indriya). The other souls (jīva) too cannot perceive this soul through the senses (indriya); it is perceived by the self through the self. The soul (jīva) knows other objects directly, without employing the indirect method of inference - like the fire through the smoke. The inferences that the senses (indriya) employ to ascertain objects of knowledge do not perceive the soul (jīva). These are some interpretations of alińgagrahaņa.
The pure soul can only be experienced by the self through the self; it cannot be explained in words. The pure soul is perceived through self-knowledge. “Only those with experience can taste the supreme tranquility of the soul (jīva),” is just an empirical (vyavahāra) expression that points at the bliss appertaining to the soul (jiva). The soul (jiva), on availability of appropriate causes, must, by itself, experience own-nature (svarūpa). The pure-soulsubstance (śuddhajīva-dravya) is beyond expression; it can only be experienced.
मुत्तो रूवादिगुणो बज्झदि फासेहिं अण्णमण्णेहिं । तव्विवरीदो अप्पा बन्सदि किध पोग्गलं कम्मं ॥2-81॥
मूर्तो रूपादिगुणो बध्यते स्पर्शेरन्योन्यैः । तद्विपरीत आत्मा बध्नाति कथं पौद्गलं कर्म 2-81॥
सामान्यार्थ - [रूपादिगुणः ] रूप, रस, गंध, स्पर्शादि गुण वाला [ मूर्तः] स्कंध, परमाणु-रूप पुद्गल-द्रव्य [अन्योन्यैः] परस्पर [ स्पशैंः] स्निग्ध-रूक्ष रूप स्पर्श-गुण से [बध्यते] बंध को प्राप्त होता है, [तद्विपरीतः] पुद्गल के
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