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CHAPTER II
57
present in it, in its complete form as Kevala-jñāna and Kevaladarsana.
The reconciliation between the vyavahāra point of view and the real point of view is effected by bringing in a popular illustration.
पंथे मुस्संतं पस्सिदूण लोगा भणंति ववहारी।
मुस्सदि एसो पंथो ण य पंथो मस्सदे कोई ॥५८॥ paộthe mussamtam passidūņa logā bhanamti vavahārī mussadi eso pamtho na ya pamtho mussade kor (58)
पथि मुष्यमाणं दृष्ट्वा लोका भणन्ति व्यवहारिणः ।
मुष्यते एषः पन्था न च पन्था मुष्यते कश्चित् ॥५८॥ 58. Seeing some one robbed on a road, ordinary people adopting the vyavahāra point of view, say "this road is robbed." But really what is robbed is not the road.
तह जीवे कम्माणं णोकम्माणं च पस्सिदुं वण्णं ।
जीवस्स एस वण्णो जिणेहि ववहारदो उत्तो ॥५९॥ taha jive kammānam nokammānam ca passidum vannas jīvassa esa varno jinehi vavahārado utto (59)
तथा जीवे कर्मणां नोकर्मणां च दृष्ट्वा वर्णम् ।
जीवस्यैष वर्णो जिनैर्व्यवहारत उक्तः ॥५९॥ 59. Similarly perceiving the colour which belongs to the material entities of karma and non-karma, which are found in association with jīva, the all-knowing Jina describes it from the vyavahāra point of view, as the quality of the soul.
एवं गंधरसफासरूवा देहो संठाणमाइया जे य ।
सव्वे ववहारस्स य णिच्छयदण्हू ववदिसंति ॥६०॥ evam gamdharasaphasarūvā deho samthānamā iyā je ya savve vavahārassa ya nicchayadanhū vavadisainti (60)
एवं गन्धरसस्पर्शरूपाणि देहः संस्थानादयो ये च ।
सर्व व्यवहारस्य च निश्चयदृष्टारो व्यपदिशन्ति ॥६०॥ 60. Thus are smell, taste. touch, figure etc, predicated (of the soul) from the vyavahāra point of view by the All-knowing.
Why there is no intrinsic identity between jīva and varna, soul and colour, is explained next.
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