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SAMAYASĀRA
in nature they are quite distinct from jīva whose characteristic is cetana. The Karmic matter which is acetana in nature while operating, interferes with the pure consciousness of the jiva. On account of this interference the various psychic states present in the empirical Sell are really the effect of the operative cause of the karmic matter. These psychic states constitute the suffering associated with sansāri jiva. These unpleasant psychic states, as they are the effects of harmic matter, are considered to be material, since the cause and the effect are ultimately identical. If these psychic states, since they are produced by Karmic matter, are also to be considered material in nature, what is the justification for referring these states of consciouiness as the attributetes of the jiva ? The answer is given in the next gātha.
ववहारस्स दरिसणमुवदेसो वण्णिदो जिणवरेहि ।
जोवा एदे सव्वे अज्झवसाणादओ भावा ॥४६॥ vavahārassa darīsanamuvadeso vannido jinavarehim jīvā ede savie ajjhavasāņādav bhāvā (46)
व्यवहारस्य दर्शनमुपदेशो वर्णितो जिनवरैः ।
जीवा एते सर्वेऽध्यवसानादयो भावाः ॥४६॥ 47. It is only from the vyavahāra point of view that these. various psychic states are declared by the Jinas to be of the nature of the Self.
COMMENTARY Though these mental states have nothing to do with the real Self, the attention of the ordinary man must be drawn to the fact that from the practical point of view, they are characteristic of the empirical ego. The practical point of view is an important method of instructing the unenlightened ordinary man. Otherwise there will be an extremely disastrous effeci on his conduct. Waiving the practical point of view and presenting only the absolute and real nature of the Self, may result in the perverse conduct of the ordinary man. Directing his attention to the ultimate nature of the jiva, he may forget altogether the difference between the vegetable kingdom and the animal kingdom, the difference between the sthāvara jiva and trasa jiva. Man has
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