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SAMAYASĀRA
तत्थभवे जीवाणं संसारत्थाण होंति वण्णादी ।
संसारपमुक्काणं णस्थि दुवण्णादओ केई ॥६१॥ tatthabhave jīvāṇaḥ samsāratthāņa homti vannādı saṁsārapamukkāņam natthi du vaņņādao keī (61)
तत्र भवे जीवानां संसारस्थानां भवन्ति वर्णादयः । '
संसारप्रमुक्तानां न सन्ति खलु वर्णादयः केचित् ॥६१॥ 61. So long as jīvas have embodied existence in the world of samsāra, attributes of colour etc., are present in them. The moment they liberate themselves from the samsāric bondage, these characteristics such as colour, etc., have absolutely no relation to them.
COMMENTARY This gātha emphasises the fact that the relation between soul and colour is one of mere association and not of identity. If in spite of this, it is obstinately maintained that there is an intrinsic identity between jīva and varņa it will lead to an erroneous attitude as is indicated next.
जीवो चेव हि एदे सव्वे भाव त्ति मण्णसे जदि हि ।
जीवस्साजीवस्स य णत्थि विसेसो दु वे कोई ॥६२॥ jivo ceva hi ede savve bhāva tti maņņase jadi hi jīvassājīvassa ya natthi viseso du de koī (62)
जीवश्चैव ह्येते सर्वे भावा इति मन्यसे यदि हि ।
जीवस्याजीवस्य च नास्ति विशेषस्तु ते कोऽपि ॥६२॥ 62. If you mainrain that all these modes pertain to the soul itself then according to you there would be no difference whatsoever between soul and ron-soul.
COMMENTARY Dravya and guna, subsiance and quality, have been described to be inseparable from each other and intrinsically identical. What differentiates one substance from another is the difference of qualities. Colour, taste, smell, etc. are the intrinsic qualities of matter, just as cognitive qualities are the intrinsic qualities of jīva or soul. If it is perversely maintained that the qualities of colour, taste, etc., are also the qualities of jīva, then there will
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