Dravya Sangraha

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

Page 31

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Dravya - Sangrah a
12. [Jívas] possessing five senses are known [to be divided into] those having mind and those without mind. All the rest are without mind. [Jivas] having one sense [are divided into two classes] Badara and Súksma. All of these have again to varieties each ] Paryápta and its opposite.
COMMENTARY.
In this verse the fourteen varieties of Jíva commonly known as Jíva-samasa in Jain philosophy are briefly described. In Gommatasára (Jiva-kanda) another work of the author of Dravya-samgraha each of these varieties has been described in detail. The verse in Gommatasára which is parallel to this verse is as follows :
"वादर-सुहुमे-इदिय वितिचउरिंदिय असण्णिसणी य । TFT TITSTGETATT ga a TEHT alfa 11 "
[STEHZAR I 1971TE I 191] i. e., " Jívas of one sense divided into two classes Badara and Súksma, Jivas of two, three and four senses, Jívas having and not having Sanja, Paryapta and Aparyapta, thus they (the Jivas ) are of fourteen kinds.
The accompanying table (Chart No. II) illustrates these fourteen varieties of Jivas. It will be remembered that in Verse 11 it was told that Jivas are first of all divided into varieties Samsari and Mukta. The Samsari Jivas are subdivided into Trasa and Sthavara. The Sthavara Jívas possessed of one sensa are again divided into Badara (gross) and Suksma (subtle). A Badra form is that which is fetterd by matter. A Suksma form is not so fettered. That is to say, a Suksma is a subtle form unfettered by material things, earth, etc., while Badara is exactly its opposite. In Jaina philosophy it is said that all the universe is the place of existence of Suksma Jívaš possessing one sense. It is also said that Badara Jívas possessing one sense must have some Adhara (substratum ) in order to exist.
Jívas of five senses may be either with mind or without mind. Those with mind are also known as Sanji, or having Sanja.
Sanja consists of attempt to gain what is beneficial and leave what is harmful and a judgement of good and bad. Paryapti has been thus illustrated in Gommata-sara :
"जह पुण्णापुण्णाइं गिहघडवत्थादियाइं दव्वाइं। तह पुरिणदरा जीवा पज्जत्तिदरा मुणेयम्वा ॥"
Diva-kanda. Verse 118.]