________________
CHAPTER II
present in it, in its complete form as Kevala-jñāna and Kevaladarsana.
The reconciliation between the vyavahara point of view and the real point of view is effected by bringing in a popular illustration.
पंथे मुस्तं परिसदृण लोगा भणति ववहारी ।
मुस्सदि एसो पंथो ण य पंथो मुस्सदे कोई ॥५८॥ pamthe mussamtaṁ passidūņa logā bhaṇaṁti vavahārī mussadi eso pamtho na ya pamtho mussade koi (58) पथि मुष्यमाणं दृष्ट्वा लोका भणन्ति व्यवहारिणः ।
मुध्यते एषः पन्था न च पन्था मुष्यते कश्चित् ॥ ५८ ॥
58. Seeing some one robbed on a road, ordinary people adopting the vyavahāra point of view, say "this road is robbed." But really what is robbed is not the road.
तह जीवे कम्माणं णोकम्माणं च पस्सिदुं वण्णं । जीवस्स एस वण्णो जिणेहि ववहारदो उत्तो ॥५९॥
57
taha jive kammaṇaṁ ṇokammāṇam ca passidum vannam jtvassa esa vapno jinehi vavahārado utto (59) तथा जीवे कर्मणां नोकर्मणां च दृष्ट्वा वर्णम् ।
जीवस्यैष वर्णो निनैर्व्यवहारत उक्तः ॥ ५९ ॥
59. Similarly perceiving the colour which belongs to the material entities of karma and non-karma, which are found in association with jiva, the all-knowing Jina describes it from the vyavāhāra point of view, as the quality of the soul.
Jain Education International
एवं गंधरसफासरूवा देहो संठाणमाइया जे य । सव्वे ववहारस्स य णिच्छयदण्हू ववदिसंति ॥ ६०॥
evam gandharasaphāsarūvā deho saṁṭhāṇamāiyā je ya savve vavaharassa ya nicchayadanhu vavadisamti (60) एवं गन्धरसस्पर्शरूपाणि देहः संस्थानादयो ये च ।
सर्वे व्यवहारस्य च निश्वयदृष्टारो व्यपदिशन्ति ॥ ६०॥
60. Thus are smell, taste, touch, figure etc, predicated (of the soul) from the yyavahāra point of view by the All-knowing. Why there is no intrinsic identity between jiva and varna, soul and colour, is explained next.
8
For Private & Personal Use Only
www.jainelibrary.org
