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I am the Soul
575
kshaya of four ghati karmas - this is the jiva's kshayika bhava. In addition, the siddha state being attained after the total kshaya of eight karmas, i.e. also four aghati karmas, is the kshayika bhava.
Thus, all the four bhavas are pertinent to karmas. They are related to karmas. But in the parinamika bhavas of the atma there is no relation to anything. The life in a jiva is also parinamika. If somebody questions, 'Why the jiva lives? Who put the life in it?' or “Why is ajiva lifeless? Who put the lifelessness in it?', then these have no answer. This is not something that can be put in or made out. It is there because it is there. So also bhavyatva and abhavyatva.
So many innocent people keep asking as to why God was partial? Why did He make some jivas bhavya and some others abhavya? An abhavya jiva's wandering in the material world is never ending: the poor fellow will observe all vratas and vows, sing prayers and praises, perform pujas, even accept monk-hood and observe the mahavratas perfectly; yet he has no moksa. Why so? All this remains superficial, it does not touch the inner self at all. He remains intact from within, nothing soaks into the self and he cannot avoid the wandering of the world. So why did the Lord make such abhavya jivas!
These questions of an innocent jiva are pertinent. But the answer is just that the Lord does not make anybody. He cannot make anything. He has not placed the bhavyatva or abhavyatva in anybody. Both these are the parinamika bhavas of the jiva.
The learned present the example of a cupful of green-gram. When this cupful of green-gram is boiled, some four seeds remain hard. They just don't get boiled. Try as you may, many times over, yet they do not soften. Why so? What is it in them? The farmer in whose farm these were grown was asked. He says, *From my whole farm I reaped several qunitals of green gram. I
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