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46
SAMAYASARA
in nature they are quite distinct from jiva whose characteristic is cetana. The Karmic matter which is acetana in nature while operating, interferes with the pure consciousness of the jiva. On account of this interference the various psychic states present in the empirical Self are really the effect of the operative cause of the Karmic matter. These psychic states constitute the suffering associated with samsārī jiva. These unpleasant psychic states, as they are the effects of Karmic matter, are considered to be material, since the cause and the effect are ultimately identical. If these psychic states, since they are produced by Karmic matter, are also to be considered material in nature, what is the justification for referring these states of consciouiness as the attributetes of the jiva ? The answer is given in the next gāthā. ववहारस्स दरिसणमुवदेसो वण्णिदो जिणवरेहि । जीवा एदे सव्वे अज्झवसाणादओ भावा ॥ ४६॥ vavahārassa darīsaṇamuvadeso vannido jinavarehim jiva ede savve ajjhavasāṇādao bhāvā (46)
व्यवहारस्य दर्शनमुपदेशो वर्णितो जिनवरैः ।
sîar çà a¤seaaalagd 4171: ||18&||
47. It is only from the vyavahara point of view that these various psychic states are declared by the Jinas to be of the nature of the Self.
COMMENTARY
Though these mental states have nothing to do with the real Self, the attention of the ordinary man must be drawn to the fact that from the practical point of view, they are characteristic of the empirical ego. The practical point of view is an important method of instructing the unenlightened ordinary man. Otherwise there will be an extremely disastrous effect on his conduct. Waiving the practical point of view and presenting only the absolute and real nature of the Self, may result in the perverse conduct of the ordinary man. Directing his attention to the ultimate nature of the jiva, he may forget altogether the difference between the vegetable kingdom and the animal kingdom, the difference between the sthavara jiva and trasa jiva. Man has
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