Jain Agam Sahitya

Author(s): K R Chandra
Publisher: Prakrit Text Society Ahmedabad

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The Concept of Ātman
Shri Gopalbhai Patel has presented these references under the following heads,48 jiva, knowledge possessed by various categories of jivas, pramāṇa, classification of the jivas, eight types of ātmans, fourteen types of transmigratory jivas, five types of bodies, five senses, jiva in relation to speech, mind and body, adhikarana, Vedaka, Karaņa, Samjñā, bhāvas, labdhi, yoga. kaśāya, vedanā, upayoga, jiva and les yās. jiva in relation to death, birth and liberation, gati, yoni, jiva in the condition of an embryo and other miscellaneous topics pertaining to jiva, viz., birth of a nairayika, whether jivas are Sadi-sānta, whether jivas increase or decrease in number, relation between jiva and caitanya, and pradeśas of a jiva, whether a jiva is pudgala or one possessed of pudgala, whether jiva is external or transitory, whether ātman is involved in the commitment of violence by a jiva, the manner of coagulation of pudgalas, what kinds of jivas are liable to the bondage of pāpakarman, the jñānāvaraņiya-karman, whether jivas are vibrating or nonvibrating, do all jiva-dravyas come within the range of the experience of jivas, the duration of life in the transmigratory condition, whether the nairaytkas are born with or without antară (timegap), and whether the nairayikas are born of their own accord or otherwise. Dr. Schubring has noticed, 49 that the soul as a bearer of life is called jiva, and since it is animate a living being is called jiva (besides pāna, bhūya, satta). Their total number remains constant for ever, it neither increases nor decreases. The spiritual function of uvaoga is the essence of the soul. Along with the labdhi, the faculty of practising, the uvanga represents the sense considered as condition (bhavendriya). Next to the sense-organs, the inward sense ósanna is essential for spiritual imagination. It is without any organ. With animals and human beings sannā is connected with their coming into existence by procreation, with the Gods and the inhabitants of hell it is possessed by them in their pre-existence. Those who possess sannā are called sunni and so a kevalin is no-sanni-no-asanni, since he has come to be beyond sannā. The karman since time eternal, has been closely connected with the soul. The karman does not only effect the fate