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60
SAMAYASARA
If there is no identity between jiva and the qualities of colour etc., then how is it possible to describe jiva according to the different stages of sense-development as ekendriya-jiva or onesensed organism, etc. The point is cleared up in the next two gāthās.*
एक्कं च दोणि तिण्णि य चत्तारि य पंच इंदिया जीवा । बादरपत्तिदरा पयडीओ णामकम्मस्स ॥ ६५ ॥
ekkam ca donni tinni ya cattari ya pamca indiya jivā badarapajjattidara payaḍio namakammassa (65) एकं वा द्वे त्रीणि च चत्वारि च पञ्चेन्द्रियाणि जीवाः । बादरपर्याप्ततराः प्रकृतयो नामकर्मणः ||६५ ||
65. Living beings with one, two, three, four, and five senses, gross and fully developed and their opposites (minute and undeveloped) are all determined by the nature of nama karma or body-building karma.
एहि यणिव्वत्ता जीवट्ठाणा दु करणभूदाहि ।
पडीहि पोग्गलमहि ताहि कह भण्णदे जीवो ॥६६॥
edehi ya nivvattā jīvaṭṭhānā du karaṇabhūdāhim payadihim poggalamathiin tāhim kaha bhannade jż00 ( 66 ) एताभिश्च निवृत्तानि जीवस्थानानि करणभूताभिः ।
प्रकृतिभिः पुद्गलमयीभिस्ताभिः कथं भण्यते जीवः ॥ ६६॥
66. These classes of living beings are the result of Karmic matter which constitute their operative cause. How can these physical products be identified with soul?
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COMMENTARY
In reality there is no fundamental difference between cause and effect; for example, gold-leaf which is made of gold is of the nature of gold and nothing else. Similarly the various jivasthana or classes of living beings are the result of nama karmas, the physical conditions which determine the building up of the body. Since the causal conditions are physical in nature, their products must also be physical. Hence they cannot be really identified with the nature of the soul.
पज्जत्तापन्नत्ता जे सुहुमा बादरा य जे चेव । देहस्स जीवसण्णा सुत्ते ववहारदो उत्ता ॥६७॥
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