Gandharwad

Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Jain Granth Prakashak Sabha

Page 39

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With regard to self-consciousness, the relation between jñāna and jñeya is very intimate. Jhānin and jnāna are also inseparable though distinguishable. In self-consciousness, the subject of knowledge, the object of knowledge and knowledge itself become different aspects of a single concrete entity..
There are no javas without jñāna since that would take away the cetanā or conscious character of the jîvas and reduce them to the level of a-java dravyas and there can be no jñāna without selyes; for that would make jñāna foundationless.
In its perfect condition, the soul is pure. Jřāna and dars'ana ( knowlege and intuition ) arise simultaneously or are together. In the mundane jîvas, jñāna is preceded by dars'ana.
Perfect knowledge is free from doubt ( sanas'aya ) perversity ( vimoha ) and indefiniteness ( vibhrama )
The Karmas which obscure the different varieties of dars'ana are dars'anāvaranîya karmas and those which obscure the different kinds of jñāna are jñānāvaranîya karmas.
These impediments are passions and emotions. All knowledge resides in the soul though it manifests itself when the disturbing media are removed. (d) Karma :
Karma is another important topic of the Jaina philosophy. Karma, according to the Jainas, is of material nature (pudgałika), The kind of matter fit to manifest Karma fills all cosmic space. It has the peculiar property of developing the effects of merit and demerit. The soul by its commerce with the other world becomes literally penetrated with the pårticles of subtle matter. These become Karma and build up a special body called “ Kārmaņa S'arira," which does not leave the soul till its Final Emancipation.
Jivas which are found on this world in infinite number, are of three kinds (1) Nitya siddha or the ever perfect *( 2 ) Mukta or the liberated and (3) the Baddha or the bound.