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5.136 parinne sanne.
It knows and perceives. 5.137 uvama na vijjae. It is beyond any analogy.
5.138 arūvi sattā.
It is formless existence.
5.139 apayassa payam natthi.
It transcends all expressions. There is no word to express it. 5.140 se na sadde, ṇa rūve, ṇa gamdhe, na rase, ṇa phase, iccetăva. tti bemi.
It is neither colour, nor smell, nor taste, nor touch. It is that much. Thus do I say.
――
Bhāşyam Sūtra 123-140
The present Agama begins with the doctrine of soul. The transmigrating 12 soul assumes many varieties of bodies and migrates to various births.13 Such soul is designated as worldly.
According to the substantial standpoint which is related to the state of soul associated with karma, the soul, on account of his embodied state, is knowable by logic, comprehensible by empirical knowledge and is endowed with the qualities of matter, it is subject to re-birth and it belongs to the sex such as male, female, etc. and in some sense is also possessed of form.
According to the substantial standpoint which is related to the state of soul dissociated from karma, the soul, with respect to its innate state of soulhood, is designated as emancipated or liberated from the destructive karma as well as non-destructive karma. It is without a form, because it is bereft of the body. Consequently, it is not susceptible to description through words, logic and empirical knowledge. It is devoid of the qualities of matter and three kinds of sex. It is in its state of knower. In the present Sūtras (123-140) the nature of the soul which is free from association with karma and bereft of body has been propounded.
तुलसी प्रज्ञा अंक 141
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