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object by the subject. Intelligence (jnana) and self-awareness or awareness (darshana) are agreed to be the two main manifestations (upayoga) of consciousness. This shows that the attributes of intelligence and self-awareness alone cannot be given the status of consciousness, as is generally understood, in the structure of the jiva; and these alone will not constitute the differentia of the jiva.
Consciousness in mundane souls manifests itself in several ways: like intelligence, knowledge, awareness, bliss, perception (cognitive elements), emotions, will, attitude and behavior, and awareness of pleasure and pain. Life and consciousness are coextensive, wherever there is life there is consciousness and vice versa. But there are degrees of explicitness or manifestation of consciousness in different organisms. In the lowest class of organisms, it is very much latent, while in human beings, it is very much manifest. Jiva is entirely distinct from inanimate existence, which does not possess consciousness.
nition on formed in fort and vigoheren
Among many capacities of the (mundane) soul the main and most comprehensible of all are capacity of cognition and perception, capacity of energy, capacity of volition or desire and capacity of attitude of mind or belief. Knowledge is output of cognition on manifestation of jnana, intelligence, and perception, awareness of impression formed in a particular context. Jiva is endowed with energy, exertion, action, strength, effort and vigor, and it manifests its sentiency by the state of itself, because soul having the inherent attribute of consciousness attains cognition of infinite modes of all kinds of knowledge and those of wrong knowledge, those of self-awareness, etc.
The soul is jnana (intelligence), i.e. endowed with right knowledge in some respect and also wrong knowledge in other aspect; the jnana itself is invariably soul, for consciousness is its inherent quality. Soul is the knower and jnana is the means of knowing. Similarly, self-awareness and awareness of outside objects are correlated, because soul is possessed of the natural capacity of taking note of the external objects; it is the knower. It is also invariably self-awareness (darhsana) and self-awareness is invariably soul itself.
Life-essentials of worldly embodied souls are represented by (up to) five senses, mental, vocal and bodily activities, duration of life and respiration. Whatever things and behaviour it makes are reflected in it, one fine material body, called karma body, containing an impression of these forces and activities, the karmas, is being formed by it, and that body exists and accompanies it at the time of forming another body on rebirth.
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