Jain Journal 1969 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 13

A Mechanistic View of the Jaina Omniscience (Kevala-jnana)
(from the previous issue )
S. GAJAPATHI
III. Vyañjana Paryāya
Vyañjana paryāya exists only in jivas (souls) and pudgala (matter). Souls and matter have capacity for expansion, contraction and movement. They are the only two actives or kriyāvān substances. Because of this nature, bondage happens between these two substances.
Vyañjana paryāya is mainly of two types ; one pertaining to the souls and the other pertaining to the elementary particles and molecules of matter. These two types are generally called as vyañjana paryāya of soul and vyañjana paryāya of matter. Each has four further subdivisions. These will be described later on.
Vyañjana paryāya functions in the souls for their exclusive possession of consciousness (knowledge, pleasure and pain experience, discretion, attention and will) or cetanatva. It functions in the elementary particles and molecules of matter for their exclusive possession of the sensible attributes such as colour, taste, smell and touch. Therefore the souls are conscious (cetana) but devoid of the sensible attributes and remain invisible to sense perception (amürta), and the elementary particles and molecules of matter are unconscious (acetana) but sense perceptible (mūrta). Because of the very absence of the vyañjana paryāya in the other four substances that they all remain both unconscious and invisible. Vyañjana paryāya of jīva is really the caitanya prāņa or breath of consciousness (life). Because the soul lives or remains conscious always, it came to be called as jīva (that which lives). Life means consciousness. Jivas in the emancipated state (liberated souls) possess only this caitanya prāņa, vyañjana paryāya, in perfect working condition or svabhāva. In the mundane souls (samsāri jivas), because of their bondage with karma and body matter and the consequent triple defects of ignorance, desire and aversion (moha, rāga and dveşa), this wave motion is feeble and imperfect. Mundane souls possess dravya prāņa (material prāņa) in addition to this imperfect caitanya prāna (vibhāva vyañjana paryāya). The