Kartikeyanupreksha

SR No.: 090248
Original Sutra Author: N/A
Author: Kumar Swami
Publisher: Paramshrut Prabhavak Mandal
Total Pages: 589
Language: Hindi
Classification: Book_Devnagari & Religion
File Size: 19 MB

Page 63

48
KIRTTIBBY ANTPREKŞA
eternity. The entire universe is replete with living beings, from Nigoda to Siddha : those baving one sense are everywhere, while thoge having more than one sense are found in the Trasanādi, the ceutral column of space reserved for Trasa beings. The living beings in the various grades of existence are classified and subdivided differently from some aspect of charac teristic or the other their durations of life, heights, dimensiong eto. Ace noted in details (115-75).
The soul, though all-pervading (in view of its knowability ), gets the shape of its body by virtue of its nature of contraction-expansion. If it is not confined to its body, but were to be all pervasive, pleasure and pain will fall to its lot ever and everywhere (176-77).
Knowledge is the very nature of tho soul, as heat is of fire by ratare; and both of them stand inseparable. Knowledge or Jive is not the product of elements; knowledge beside the Jiya is an impossibility; and this is patent to all those who are sensible. It is the Jiva which experiences pleasures and pains and comprehends the objects of senses. It is only in the company of body that the Jiva experiences joy and sorrow, acts in various ways, is open to sense perception and has awareness of its position and ability; but it is wrong to take Jiva to be the same s9 body. Jiva (in the company of body) becomes an agent; and Jiva is subject to Samsāra or gets liberation, according to Kala-abdhi. Likewise, Jive experiences the fruits of Karms in this Samsāra. Affected by acute passions, Jiva is exposed to sid, but when the quiet psychis state is developed, Jiva accumulates Punya. Jiva crosses the ocean of Samsåra in the boat of three jewels, viz., Right Faith, Knowledge and Conduct (178--191 )
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Jivas are classified into three types of Atman. The Bahir-ātman is one who is of perverted belief, is subject to acute passions and considers the Jiva and body identical. Those who are well-versed in the words of Jina, discriminate between soul and body and are free from eight-fold vanity stand for Antarktian. They are the best when endowed with five MabĀvratas, engrossed in Dharma and Sukla-dhyāds and free from all negligence arxl lapses. They are the mediocre who are devoted to the words of Jina, follow the duties of a pious householder, and are magnanimous and quiet. They are the inferior who are devotees of Jina, have faith but no conduct, realize their weakness and are yearning to follow the virtues of others. The Paramatman is represented by Arbat who stil possesses a body and knows everything through omniscience and by Siddha who possesees only knowledge as bie body (i. e., who is an embodiment of knowledge) and has reached the highest bappiness which arises out of the very nature of the soul consequent on the destruction of all the Karmag and their influences (192–199).