________________
(59)
(60)
तह जीवे कम्माण णोकम्माण च पस्सिदु वण्ण ।
जीवस्स एस वण्णो जिणेहि ववहारदो उत्तो ॥५९॥ Taha jive Kammānam nokammānam cha passidum vannam Jīvassa yesa vanno jinehi vavahārado vutto
तथा जीवे कर्मणा नोकर्मणा च दृष्ट्वा वर्णम् ।
जीवस्यैष वर्णो जिनैर्व्यवहारत उक्त ॥५९। 519 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 vyavahāra point of view, as the quality of the soul
एव गधरसफासरूवा देहो सठाणमाइया जे य ।
सवे ववहारस्स य णिच्छयदण्हू ववदिसति ॥६०॥ Evam gandharasaphasaruvā deho samthānāmāyıyā Je ya Savve vavahārassa ya nichchayadanhū vavadisanti
एव गन्ध रसस्पर्शरूपाणि देह सस्थानादयो ये च ।।
सर्वे व्यवहारस्य च निश्चयदष्टारो व्यपदिशन्ति ॥६॥ 60 Thus are smell, taste, touch, figure, etc, predicated (of the soul) from the vyavahāra point of view by the All-knowing
Why there is no intrinsic identity between jīva and varna, soul and colour, is explained next __ तत्थभवे जीवाण ससारत्थाण होति वण्णादी।
ससारपमुक्काण णत्थि दू वण्णदओ कई ॥६॥ Tatthabhave jivānum samsārıtthānao honti vannādı Samsālapamukkānam natthi du vannādavo kei (61)
तत्र भवे जीवाना ससारस्थाना भवन्ति वर्णादय ।
ससारप्रगुक्ताना न सन्ति खलु वर्णादय केचित् । ६१॥ 61 So long as jīvas have embodied existence in the would of samsara, attributes of colour etc, are present in them The moment they liberate themselves from the samsaric bondage, these characteristics such as colour, etc, have absolutely no relation to them
COMMENTARY This gātbā emphasises the fact that the relation between soul
