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Samayasāra
Chapter - 2 mussadi) 'this road is being robbed but (koī pamtho na ya mussadi) it is not the road which is being robbed (but the traveller using the road who is being robbed). (Taha) Similarly, (jive kammānam nokammānam ca passidum vannam) perceiving the color [and form] of the kārmana body and the physical body associated with the soul, (jinehi vavahārado utto) Jinendra Deva makes a conventional pronouncement that (Jivassa esa vaņņo) this color is that of the soul. In the same way the pronouncement about all other attributes (gamdhā-rasa-phāsa-rūvā deho samthānamāiyā savve ya) smell, taste, touch, form, body and configuration etc. (vavahārassa ņicchayadanhū vavadisamti) belonging to the soul is made conventionally by the seer of the ultimate aspect, i.e., the omniscient himself. Annotations :
The worldly existence of the soul is the result of interaction between the self and the non-self and their close association (bondage). Apart from the gross or physical body, there is a subtle body composed of very fine karmic matter. In the state of bondage, the soul is infected with a tendency to attract the karmic matter which can mix with the soul much in the same way as milk mixes with water. This tendency or susceptibility, called bhāva karma, finds expression in psychological distortions (emotions and passions). In the ultimate analysis this susceptibility is but a state of the soul in bondage with karmic matter called dravya karma. Thus a distinction is to be made between the material dravya karma and its concomitant counterpart-psychological bhāva karma. They are mutually related as extrinsic cause and effect each of the other.
Although there is concrete identity between the non-material soul and the material body in the worldly state of existence, the two are ultimately different, being two different eternal substances. The former view viz. the concrete identity is the empirical or vyavahāra aspect while the latter i.e., the difference is the transcendental or niscaya aspect. All the characteristics of matter viz. colour, odour, taste and touch are assessed by the karmic as well as the gross physical bodies, and hence, they can be said to belong to the soul only from empirical or conventional view and not from the ultimate view.
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