Tattvartha Sutra

SR No.: 006796
Original Sutra Author: N/A
Author: Sukhlal Sanghavi, K K Dixit
Publisher: L D Indology Ahmedabad
Publication Year: 2000
Total Pages: 596
Language: English
Classification: Book_English, Tattvartha Sutra, & Tattvarth
File Size: 10 MB

Page 247

74
TATTVĀRTHA SŪTRA
As against all these, the Jaina system maintains that just as in the physical objects of nature there is neither absolute permanence nor absolute momentariness but permanance in the midst of transformations,' similarly a soul is permanent in the midst of transformations.
Hence the modes like cognition, pleasure, pain, etc. ought to be treated as pertaining to a soul itself.
Not all the modes of a soul are found characterized by one and same condition; thus some of them are found characterized by one condition, some others by another. It is these different conditions possibly characterizing a mode that are called bhāva; and the modes of a soul can be characterized by five types of bhāva at the most. These five types are as follows :- (1) aupaśamika, (2) ksāyika, (3) kṣāyopaśamika, (4) audayika, (5) pāriņāmika.
The Nature of Bhāvas
(1) The aupaśamika bhāva is that which is born of upaśama or subsidence. Upašama is a sort of spiritual purification that comes about as a result of a complete cessation of the manifestation of some karma which is yet in existence—just like the clarity appearing in water in which dirt has gathered at the bottom.
(2) The kṣāyika bhāva is that which is born of ksaya or destruction. Ksaya is the supreme sort of spiritual purification that comes about as a result of a complete dissociation from karmajust like the clarity appearing in water that has been rendered absolutely free of dirt.
1. However frequently might a hammer strike against the anvil the latter remains fixed in its place; in the same manner, not to suffer any change whatsoever in spite of the change pertaining to place, time etc.—that is the state of kūtasthanityatā (the Sanskrit word for 'absolute permanence'). When the basic entity persists there in all the three phases of time and yet there is change pertaining to place, time etc.--- that is the state of parināminityatā (the Sanskrit word for permanance in the midst of transformations).