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Essence of Jainism
Q. This trait is beyond the purview of the senses. How can then the Jiva be recognized by this?
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A. The Jiva is beyond the purview of the senses from the point of view of decisiveness. Its trait should therefore be beyond the purview of the senses.
Q. The Jivas can be deciphered by the senses such as the eye etc. How can it therefore be beyond the purview of the senses? A. From the point of view of its basic nature, the Jiva is beyond the purview of the senses. It can be deciphered by the senses in its impure superimposed nature. Absence of a concrete form, nature-Roopa, Rasa etc. being absent, the life-force is the basic nature o the Jiva. Speech, shape, happiness, sorrow, attachment, jealousy etc. are the synonyms of the Jiva born of karma. Basic nature is beyond the Pudgala and therefore above the senses. Vibhava is within the Pudgala and is therefore within the purview of the senses. The Jiva should therefore be adjudged to be beyond the purview of the senses from the point of view of its natural basic trait.
Q. If the Jiva is related to modification, should it not be accordingly defined ?
A. It is actually defined accordingly. But the definition will apply only to the Jivas of the mundane life and not to all the Jivas. These wordly Jivas are those that are endowed with happiness and sorrow, attachment and jealousy etc., those that undertake karma and reap the fruits thereof; they are the embodied Jivas.
Q. What is the clear-cut distinction between these definitions? A. The first trait is related to the inherent nature. It should therefore be acknowle iged as perfect and iteady from the point of view of decision. The other one is with reference to modification, and should therefore be acknowledged as imperfect and unsteady from the practical viewpoint. In brief, it can be stated that the first trait is from the view of decisiveness; it can therefore be applicable in all the three times-past, present and
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