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contact with sense organs and initiates the process of cognition. At this stage it is just a mere awareness of the existence of the object. So at this stage there is an indefinite and indistinct idea about the object in question. The details about the object are not perceived and so there is no question of identifying the object as belonging to a particular class or group. The process of discrimination or analysis that is inherent in the human mind enables the enhancement of mere sensual awareness into sensual perception. The vague consciousness of the object presented to the senses is replaced by a definite comprehension of its class and characteristics. The distinction of the object is grasped and this paves the way for a further expansion of the knowledge domain.
According to Pujya P da, knowledge is with details and the intuition is without details. Apprehension of the mere object (the universal) is intuition and awareness of the particulars is knowledge.
1.2 Two main types of living beings
Sa s ri o mukt ca (TS/11/10)
Living beings are further described as of two types, namely empirical souls or the tran-migratory soul (sa s rijva) and pure or liberated souls (Mukt tm ). Tran-migration (metem-psychosis) means moving in an endless cycle of birth-death-birth and the living beings going through transmigration are called sa s rijva / empirical souls. Those living beings who have freed themselves from transmigration are the emancipated / liberated/ pure souls (Mukt tm).
1.3 Living beings are inter-related / inter dependent/ help each other.
Parasparopgrahov n m. (TS/V/21)
Souls are also substances. On eof the fhe function of soul is to help one another. The word paraspara means reciprocity of action. Parasparasya upgraha means rendering help to one another. What is it? Is it the mutual help between master and the servant or the teacher and taught. The master renders help to servants by paying them in cash while the servants render their physical and mental services to the master in return. The preceptor teaches what is good in this life and thereafter and makes his disciples follow them. The disciples benefit their preceptor by their devoted services. What is the purpose of the repetition of the word 'upgraha? It indicates that living beings are also the cause of pleasure and pain, life and death of one another. This S tra is very important and famous in Jain community and used as a logo of Jainism
2. Non - Soul (aj va) Jaina cosmology regards the universe as comprising six substances that are technically called dravyas. It is real and consists of Jva (soul) and Aj va (non-soul). While the Jaina C ryas have divided the substances into broad categories of J va and Aj va, or Living and non- living, they have further divided Aj va (non-living) into five categories, namely:
Pudgala Dharma Adharma ka K la
According to Um Sw mi
Aj vak ya dharm dharm k apudgalah TS/V/1
K la ca TS/V/39 The non soul substances (bodies) are the medium of motion, the medium of rest, space and matter. Here in the first S tra the term 'K ya' is derived from 'body'. Here it is applied on the basis of analogy. The non-soul substances are called bodies on the analogy of the body of a Living being. The
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STUDY NOTES version 4.0
| SR No. | 007719 |
| Book Title | ISJS Jainism Study Notes E5 Vol 04 |
| 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 |