Samayasara

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

Page 57

40
THE SACRED BOOKS OF THE JAINAS.
because the nature of consciousness which is the inseparable nature of soul is evident to all, and is not found in non soul substances.
जदि संसारत्थाणं जीवाणं तुज्झ होंति वण्णादी। तम्हा संसारत्था जीवा रुवित्तमावण्णा ॥ ६८॥ अथ संसारस्थानां जीवानां तव भवंति वर्णादयः । तस्मात्संसारस्था जीवा रूपित्वमापन्नाः ॥ १८॥
68. If (thou believest) colour, etc., to be (inseparably connected) with mundane souls, then mundane souls will acquire materiality.
Commentary. This in fact amounts to identifying matter with soul. एवं पोग्गलदव्वं जीवो तह लक्खणेण मूढमदी। णिव्याणमुबगदो वि य जीवत्तं पोग्गलो पत्तो ॥ ६६ ॥
एवं पुद्लद्रव्यं जीवस्तथालक्षणेन मूढमते । निर्वाण नुपगतोऽपि च जीवत्वं पुद्गलः प्राप्तः ॥ ६६ ॥
69. Othou, of perverse intellect, thus from thy mode of talk the material substance would become soul. And then matter, having attained Liberation, will acquire soulness.
Commentary. In discarding the real standpoint, we lose all distinction between soul and non-soul. For, if the soul is inseparably united with matter and material conditions, in Liberation also it will carry this inseparable matter with it. That is, matter will attain Liberation. Liberation is absolute freedom from Karmic matter. That is. matter will attain freedom from itself. This is absurd. Therefore the real standpoint is essential to a proper consideration of soul. The fact is that though we may find colour, etc., and all material conditions in mundane souls, they are not the attributes of the soul. Water may be called dirty by being mixed with mud; but it cannot change itself into mud. A wise man always knows that dirtiness is a quality of mud and not of water. Similarly a soul may be called impure, angry, proud, bad, good, etc., owing to its connection with Karmic effects, but it is merely saying so in coming