Dravya Sangraha

Author(s): Nemichandramuni
Publisher: Chandraprabha Digambar Jain Mandir Trust

Page 23

Dravy a - Sangrah a Padapatha.nfrey Nichchaya, according to Nischaya Naya. sa Jive, in Jiva. au Vanna, colour. T Rasa, taste. 19 Pancha, five. at Do, two. Tal Gandha, smells. 978 Attha, eight. FIAT Phasa, touch. T Nc, not. tifa Santi, are. Tado, therefore. gfe Amutti, without form. 99ERI Vavahara, according to Vyavahara Naya 4141 Bandhado, from Bandha (bondage). gfe Mutti, posssssed of form.
7. According to Nischaya Naya, Jiva is without form; because the five kinds of colour and taste, two kinds of smell, and eight kinds of touch are not present in it. But according to Vyavahara Naya [Jiva] has form through the bondage (of Karma.]
COMMENTARY
Jiva is naturally invisible, but "when the soul is attacked by the passions...it takes on the Pudgala (material) particles fit for the bondage of the karmas, just as a heated iron-ball takes up waterparticles in which it is immersed, This is the bondage of the Karmas." Thus the naturally invisible soul is compounded in a very subtle way with visible, tangible matter, and is in a sense thereby rendered visible, as lemon juice is rendered sweet by the addition of sugar and water. In its pure state the soul [Jiva] is invisible, just as in itself the lemon-juice is sour.'
We should therefore remember that; according to the Jaina belief, Jiva, in its natural or real state, is invisible. But it combines with Pudgala or matter. This combination is the bondage (Bandha) which produces karmas. When Jiva thus combines itself with Pudgala (matter), it leaves its invisible state and becomes visible to us. It is Pudgala (matter) which has form and when Pudgala combines itself with Jiva, the taste, colour, smell and touch of the former which are
equisites of its form, are attributed to the really formless Jiva, and we say that Jiva has form. Every form of mundane life which we see is a Jiva in its impure and visible state in combination with Pudgala. Therefore, according to Vyavahara Naya, that is to say, from the ordinary or common sense point of view, we may say that Jiva have form, but we must remember that according ro Nischaya Naya or the realistic point of view, Jivas are without form.
Brahmadeva in his commentary quotes a verse to support this view :
"बंधं पडि एयत्तं लक्खणदो हदि तस्स भिष्णत्तं । तम्हा अमुत्तिभावो गंतो होदि जीवस्स ॥"