ISJS Jainism Study Notes E5 Vol 04

SR No.: 007719
Original Sutra Author: N/A
Author: International School for Jain Studies
Publisher: International School for Jain Studies
Publication Year: 2011
Total Pages: 567
Language: English
Classification: Book_English
File Size: 15 MB

Page 198

1. J vatva
An entity which lives, as per absolute viewpoint with the force and capability of its consciousness and as per practical viewpoint with its four forces /capabilities of breathe, lifespan, sensual organs and its energy, is called to have j vatva or is called j va.
2. Upyogamaya or able to manifest
Here upyoga means primarily manifestation of consciousness into intuition (dar anopyoga) and knowledge (jn naopyoga). There are further sub divisions of these two manifestations of consciousness that we do not discuss at this stage. However it is to be understood that this manifestation of consciousness is the primary or main characteristic of j va in Jain philosophy
e.g. the verses 'upyogo lak a am' [10] and 'cetan lak a o jvah [11] indicate this concept clearly.
3. Am rtika non-concrete
J va by its nature is non-concrete and attributes like touch, taste, colour and odour are not associated with it.
4. Kart or Doer/Agent
From absolute viewpoint, it is the doer of its nature and from practical viewpoint it is the doer of its matter karmas.
5. Svadehaparim a or is of the size of the body it owns.
J va expands or contracts in shape and size according to the body it lives in at different times. When it is liberated of all its k rmika impurities, it is of the size and shape slightly less than the last body it owned.
6. Bhokt or enjoyer
From absolute viewpoint, it is the enjoyer of its nature and from practical viewpoint it is the enjoyer of its matter karmas.
7. Sa s rastha or exists in this cosmos.
From the beginning-less time, it exists in this cosmos at different places and destinies.
8. Siddha or Pure soul
When it is fully free from all the k rmika impurities, then it attains the status of siddha (one who attained its objective) or mukta (free from bondages). It stays in this status forever and is omniscient, detached and in a state of bliss. It does not get born again in any other form (no
reincarnation).
9. Urghvagamana or to move upwards
Like the flame of a fire, its nature is to always move straight up but due to k rmika bondage it appears to moving in different directions.
6. Elimination of wrong concepts of soul/ self.
Jain c ryas used the above nine characteristics of j va to remove the misconceptions about j va of different philosophies/ philosophers. Besides these, they have also given logical explanations emphatically to clearly explain the Jain concept of j va. Given below is the explanation of j va as per Jain philosophy.
i. J va has existence.
ii. Jva is completely independent.
It cannot be treated as void or non-existent or imaginary.
It is not a part of any God. It exists by itself.
iii. Infinite j vas exists in They look similar but are different and infinite.
this cosmos.
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STUDY NOTES version 4.0