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CHAPTER IT
59
be no fundamental difference between jiva and pudgala, a soul and matter. Since the qualities are identical in both, the underlying substance will become the same in nature, that is jiva having identical physical qualities and hepce becoming identical with matter will cease to be an independent category as a jiva or soul. The whole scheme of things will then become all-devouring materialistic monism.
But if it is maintained that the identity between colour, taste, etc., and jīva or soul is true only in the case of the saṁsāri jiva or empirical Self, even then it will lead to an erroneous position which is pointed out next.
भह संसारत्थाणं जीवाणं तुज्झ होंति वण्णादी।
तम्हा संसारत्था जीवा रूवित्तमावण्णा ॥६३॥ aha saṁsāratthanam jivānam tujjha homti vannādi tamha samsāratthā jīvā rūvittamāvannā (63)
अथ संसारस्थानां जीवानां तव भवन्ति वर्णादयः ।
तस्मात् संसारस्था जीवा रूपित्वमापन्नाः ॥६३॥ 63. If, as you maintain, the samsarl-jivas, the empirical egos, are identical with the characteristics of colour, etc., then these empirical souls will be endowed with physical forms.
एवं पोग्गलदव जीवो तह लक्खणेण मूढमदी।
णिव्वाणमुवगदो वि य जोवत्त पोग्गलो पत्तो ॥६४॥ evan poggaladavvam jivo taha lakkhaneņa madhamadi nitvāņamuvagado vi ya jivattam poggalo patto (64)
एवं पुद्गलद्रव्यं जीवस्तथा लक्षणेन मूढमतेः ।
निर्वाणमुपगतोऽपि च जीवत्वपुद्गलः प्राप्तः ॥६॥ 64. If, according to thy philosophy, O Thou deluded one, (soul gets physical form) then it is matter that assumes the form of jiva in samsāra and it is again the very same matter that figures in nirvāna, the state of liberation of the soul.
COMMENTARY Thus it is maintained that even in the samsăric state, there is no identity between the soul and the physical qualities of colour, etc.
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