Compendium of Jainism

SR No.: 001202
Original Sutra Author: N/A
Author: T K Tukol, A N Upadhye
Publisher: Prasaranga Karnatak University Dharwar
Publication Year: 1980
Total Pages: 352
Language: English
Classification: Book_English & Philosophy
File Size: 17 MB

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98
COMPENDIUM OF JAINISM
immovability.25 The immobile beings which are possessed of one sense viz. the sense of touch are of various kinds while trasa Jivas are classified on the basis of the nilimber of senses they are possessed of viz. two, three, four, five. Jivas with five senses are of two classes, that is, those with mind and those without mind. Jivas having one sense are either bādara or sūkşına. They are all again divided into two varieties each viz. paryāpta or developablo and aparyāpta or undevelopable. 26
Though the Dravya Samgraha in verse 12 briefly mentions fourteen varieties of Jivas commonly known as Jiva-samāsa in Jaina philosophy, many more classes are mentioned in the works like the Gommațasāra (Jiva-kāņda). 27
From the protoplasm of the germ--cell to a full grown up human being, there is an infinite number of souls or living beings in the universe. The protoplasm so far as is known at present has no ears to hear, no eyes to see, no nose to smell, no tongue to taste; it has only the sense of touch. The human being has all the five senses fully developed and distinct, and a mind also which is a sort of additional and higher sense (a quasi-sense), the organ of which sense is invisible to us. According to Jainism, it is an organ which is made up of subtle matter called Manovargana, or mental matter. Its form is like a lotus with eight petals near the heart. Professor Troud and eminent war-surgeons dispute the brain as the seat of mental activity. In war time operations, brains were removed without impairing the mental faculties.28
Dealing with the sthāvara or immobile Jivas which are possessed of one sense, the sense of touch, they are either gross (bādara) or fine (sūksma). Again, they are either developable (paryäpta) or undevelopable (aparyāpta). These beings are earthbodied, water-bodied, fire-bodied, air-bodied beings as also the plants. These beings are named so on the basis of the fruition of the Nāma Karmas. They are possessed of the four vitalities : the sense-organ of touch, strength of body or energy, respiration and span of life. The earth-bodied being is that which has earth