Samayasara

Author(s): Kundkundacharya, J L Jaini
Publisher: ZZZ Unknown

Page 38

SAMAYASARA.
21
Commentary. A student after having heard many praises of Tirthamkara and Acharya even with reference to their material bodies may think that if bodies may not be identical with soul, the saints would not have praised their bodies. He, therefore, may doubt that the soul is a separate substance from the body. ववहारणो भासदि जीवो देहो य हवदि खलु इको। ण दुणिच्छयस्स जीवो देहो य कदावि एकट्ठो॥३२॥ व्यवहारनयो भाषते जीवो देहश्च भवति खल्वेकः । न तु निश्चयस्य जीवो देहश्च कदाप्येकार्थः ॥ ३२॥
32. The practical standpoint tells (that) soul and body are certainly one, but from real standpoint soul and body (are) not one substance at any time whatsoever.
Commentary. It is only from the practical point of view that the attributes of matter are ascribed to the soul. In worldly practice, the soul having a beautiful fair body is called beautiful and fair, though really the soul is neither beautiful (Shubha) nor non-beautiful (Ashubha) which are material associations. The living conscious soul can never become non-living unconscious matter. इणमएणं जीवादो देहं पुग्गलमयं थुणित्तु मुणी । मएणदि हु संथुदो वंदिदो मए केवली भयवं ॥ ३३ ॥ इदमन्यत् जीवाहेहं पुद्गलमयं स्तुत्वा मुनिः । मन्यते खलु संस्तुतो वंदितो मया केवली भगवान् ॥ ३३ ॥
33. By lauding this material body (which is) separate from the soul, a saint understands that the perfect deity is lauded (and) adored by him.
Commentary. When uttering praises of the body of a living Arhat, or of an image, the saints know all along that this lauding refers not to the body, but to the soul whose inner peace and purity has made the body adorable. It is the Perfect Soul, the Deity that is being bowed to.