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JAIN JOURNAL
off the kārmic matter, punya merit, apunya demerit, and mokşa emancipation. Let us take the first, jiva and draw a table as below :
Jiva
svatah
paratah
paratah
nit ya
anit ya
nitya
anitya
TT
kāla
īśvara
atman
niyati
Syabhāva
Those who admit the existence of the soul (jiva) by itself (svatah), for all eternity (nitya), through time (kāla) are the first school. They say that the soul exists in its own nature, it is eternal, and acts through time. They are called Kālavādins. Gunaratna quotes the following as stating their doctrine :
na kālavyatirekeņa garbhabālaśubhādikam yat kiñcij jāyate loke tadasau kāraṇam kila kim ca kālād ste naiva mudgapaktirapikşyate sthālyādisannidhāne'pi tatah kālādasau matā kālābhave ca garbhādi sarvam syād avyavasthayā pareştahetusadbhāvamātrād eva tadubhavāt kālah pacati dhutāni kālah sarharate prajāh kälah supteșu jāgarti kālo hi duratikramah
(The blossoming of trees and plants, the appearance of fruits, the change of seasons, the movement of stars and planets, the periods of gestation, infancy, adolescence, youth, old-age, etc., could not have taken place if there were no Time. In the absence of Time everything would be in disorder, but such disorder we neither find nor desire. Cooking, for instance, depends not on the bringing together of fire, pan and other materials, but on Time. It is not at the sweet will of man that causes happen, but according to the order of Time and we cannot dispense with it.)
Those who say that the soul exists in itself eternally through iśvara (God) are the second school called Is varavādins. They regard the universe
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