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[9] 64. Similarly, seeing the Karmic matter and colour of physical matter in the soul, (it) has been said by the Con. querors from the practical standpoint: "this colour (is) of
the soul".
65. Similarly taste, smell, touch, bodily figure etc. which have all been previously described (have been described) from thc practical standpoint : thus do the seers of reality preach.
66. In particular incarnations of mundane souls colour, etc. are fourd. But in the souls) liberated from cycle of existence there are no colour, etc. whatsoever.
67. And also if thou holdest certainly all these conditions - (to be) in tho soul, really, then in reality there does not remain (any) difference whatsoever between the soul and the non-soul.
68. If (thou believest) colour, etc, to be (inseparably connected) with mundanc souls then mundane souls will acquire matcriality.
69. Othou, of perverse intellect thus from thy mode of talk the material substance would become soul. And then matter, having attained Liberation, will acquire soulness.
70. Onc and two, three and four, and five sensed souls, gross and developable (Paryapta) and their opposites (fine and undevelopable Sukshma and Aparyapta). (These are) natures (prakriti) of body.making Karma.
71. These classes of souls (14 Jiva Samasa) are formed by their own material modifications, influenced by their auxiliary causes. How can they be called souls in reality?
72. In the scripture the souls are said to be developable and ondevell opable, fine and gross, because the soul's . name is given to the body from the practical standpoint.
