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DRAVYA-SANGRAHA, H.
by the Jiras. Thus all these varieties of Karmas* operate to make a Jiva hare different qualities and characteristics in its Samsári or worldly state of existence. But as a Jira begins to pursue the path of gradual development, these Karmas disappear one be one until at last the said Jira becomes liberated.
Being void of Karmas, a Jiva resisles at the top of the Loka, and the following eight qualities can then be found in it: Samyaktva. Jñâna, Darsana, Virya, Sa kşma, Iragîhana, Agurnlaghu and Irravadha. Samyaktva is perfect faith or belief in the Tattvas or essential principles of Jainism. Jhana and Darśana have been explained in Verses 4 and 5. Virra (literally, power) is the ahsence of fatigue in having a knowledge of infinite substances. Snksma literally means fineness, and the possession of this quality makes a liberaterl Jira incapable of being perceiver br the senses, which can perceive the gross bodies only. Aragâha is interpeneti ability, that is to say, one liberated Jiva can allor others to exist without obstruction, just as the light of a lamp does not prevent the interpenetration of the light of other lamps. Agurulaghu means " neither heary nor light." By possessing this quality, a liberated Jiva does neither go up like a light thing nor go down like a heavy object, but remains stationary. Argårâdha is undisturbable bliss in which the disturbance of equilibrium caused by happiness or misery is entirely absent. In a word, a liberated Jiva being freed from Karmas goes up to the summit of the Loka and remains there stationary, possessed of perfect faith, power and infinite Jūâna and Darsana and enjoying eternal bliss without obstructing other Jîvas of the sanie kind. Such a Jira has a body slightly less than the final body as recogniseil in the Jaina canons.
A liberated Jiva, again, is eternal in its essential character, though perpetual modifications of it may go on in its condition. To give an example of such inodifications, tre may say that a ball of gold has certain essential characteristics and may always be said to possess these characteristics throughout its various modifications. Now, if we prepare a ring from this gold, we hare an instance of a modification which arises Utpada) from the original state of the ball of gold. Again, if the ring be destroyed, we shall have another modification zonsisting of the destruction (Vyaya) of the stage of existence of
