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60
SAMAYASĀRA If there is no identity between jiva and the qualities of colour etc., then how is it possible to describe jīva according to the different stages of sense-development as ekendriya-jīva or onesensed organism, etc. The point is cleared up in the next two găthās.
एक्कं च दोण्णि तिण्णि य चत्तारि य पंच इंदिया जीवा ।
बादरपजत्तिदरा पयडीओ णामकम्मस्स ॥६५॥ ekkari ca donni tiņni ya cattāri ya parca indiya jivā badarapaj jattidara payadio ņāmakammassa (65)
एकं वा द्वे त्रीणि च चत्वारि च पञ्चेन्द्रियाणि जीवाः ।
बादरपर्याप्तेतराः प्रकृतयो नामकर्मणः ॥६५॥ 65. Living beings with one, two, three, four, and five senses, gross and fully developed and their opposites (minute and undeveloped) are all determined by the nature of nama karma or body-building karma.
एदेहि य णिवत्ता जीवट्ठाणा दुकरणभूदाहि ।
पयडीहिं पोग्गलमहहिं ताहि कह भण्णदे जीवो ॥६६॥ edehi ya nivvattā jīvatthāņā du karaṇabhūdāhiń payadihin poggalamathim tahim kaha bhannade jivo (66)
एताभिश्च निवृत्तानि जीवस्थानानि करणभूताभिः ।
प्रकृतिभिः पुद्गलमयीभिस्ताभिः कथं भव्यते जीवः ॥६६॥ 66. These classes of living beings are the result of Karmic matter which constitute their operative cause. How can these physical products be identified with soul ?
COMMENTARY In reality there is no fundamental difference between cause and effect; for example, gold-leaf which is made of gold is of the nature of gold and nothing else. Similarly the various jivasthāna or classes of living beings are the result of nāma karmas, the physical conditions which determine the building up of the body. Since the causal conditions are physical in nature, their products must also be physical. Hence they cannot be really identified with the nature of the soul.
पन्नत्तापज्जत्ता जे सुहुमा बादरा य जे चेव । देहस्स जीवसण्णा सुत्ते ववहारदो उत्ता ॥६७॥
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