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56
SAMAYSARA
व्यवहारेण त्वेते जीवस्य भवन्ति वर्णाद्या ।
गुणस्थानान्ता भावा न तु केचिन्निश्चयनयस्य ॥ ५६ ॥
56 These characteristics beginning from (Varna, colour) and ending with Gunasthäna or stages of spiritual development are (predicated) of the soul from the Vyavahara point of view, but from the point of view of reality, not one of these can be predicated of the soul
COMMENTARY
Vyavahana or the practical point of view is taken for emphasising the jiva-paryaya or modifications of the soul Emphasis of paryaya or modification naturally implies diversion of attention from dravya, the 1eal substance These jiva-paryayas or modifications of the soul are the results of immemorial association of the soul with matter Just as cotton cloth puts on the colour of the dyeing substance, so also the jwa puts on the characteristics of the associated matter Since the empirical Self is so coloured in ordinary life, it is described in those terms though in reality it is alien to those characteristics
The next gatha explains why from the real point of view the characteristics of colour, etc, cannot be predicated of the jiva एदेहि य सबधो जहेव खीरोदय मुणेदव्वो ।
यहुति तस्स ताणि दु उवओगगुणाधिगो जम्हा ॥५७॥ edehiya sambandho jaheva khiro-dayam munedavoo Naya hunti tassa tani du uvavogagunadhigo jamhä एतैश्च सबधो यथैव क्षीरोदक मन्तव्य ।
न च भवन्ति तस्य तानि तूपयोगगुणाधिको यस्मात् ॥५७॥
57 The association of these characteristics with soul must be understood to be like the mixture of milk and water They are not certainly present in the soul since it is mainly characterised by upayoga (cognitive activity of knowledge and perception)
(57)
COMMENTARY
The relation of one thing to another may be in the form either of a mixture or in the form of substance and its qualities
