Book Title: ISJS Jainism Study Notes E5 Vol 04
Author(s): International School for Jain Studies
Publisher: International School for Jain Studies
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We shall briefly discuss each of these now. Jain literature however discuss at length the nature of living beings and matter as these are primary substance types which are helpful in following the path of spiritual purification and attaining emancipation.
A. J va or living beings. An entity with consciousness and its manifestation as knowledge and intuition etc are found is termed as living being. From absolute viewpoint, living beings do not posses attributes like taste, touch, odour or colour and hence are non-concrete. While existing in the cosmos as empirical living being, it lives/ exists due to its capabilities of breathe, sense organs, life span and overall energy while as pure soul, it exists at the summit of the cosmos and exists / lives forever with its attributes of knowledge, intuition and bliss.
c rya Nemi Candra Siddh nta Deva, in his text Dravya Sa graha, has in a lucid manner explained the true nature of jva based on its nine special characteristics as given below: 8
i. J vatva or ability to live An entity which lives, as per absolute viewpoint with the force and capability of its consciousness and as per practical viewpoint with its four forces / capabilities of breathe, lifespan, sensual organs and its energy, is called to have j vatva or is called j va.
ii. Upyogamaya or able to manifest Here upyoga means primarily manifestation of consciousness into intuition (dar anopyoga) and knowledge (jin naopyoga). There are further subdivisions of these two manifestations of consciousness that we do not discuss at this stage. However it is to be understood that this manifestation of consciousness is the primary or main characteristic of j va in Jain philosophy e.g. the verses 'upyogo laksa am' 10 and 'cetan laksa o j vahindicate this concept clearly.
iii. Am rtika - non-concrete J va by its nature is non-concrete and attributes like touch, taste, colour and odour are not associated with it.
iv. Kart or Doer/Agent From absolute viewpoint, it is the doer of its nature and from practical viewpoint it is the doer of the matter karmas.
v. Svadehaparim a or is of the size of the body it owns. J va expands or contracts in shape and size according to the body it lives in at different times. When it is liberated of all its k rmika impurities, it is of the size and shape slightly less than the last body it owned.
vi. Bhokt or enjoyer From absolute viewpoint, it is the enjoyer of its nature and from practical viewpoint it is the enjoyer of its matter karmas.
vii. Sa s rastha or exists in this cosmos. From the beginning-less time, it exists in this cosmos at different places and destinies.
viii. Siddha or Pure soul When it is fully free from all the k rmika impurities, then it attains the status of siddha (one who attained its objective) or mukta (free from bondages). It stays in this status forever and is omniscient, detached and in a state of bliss. It does not get born again in any other form (no reincarnation).
ix. Urghvagamana or to move upwards Like the flame of a fire, its nature is to always move straight up but due to krmika bondage it appears to moving in different directions.
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STUDY NOTES version 4.0
