Jain Journal 1974 04

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

Page 10

148
JAIN JOURNAL
mā) endowed with body and consequently composed of parts, eternal ; second, ajiva, all that is not living soul, that is, the whole of inanimate (jada) and unsentient substance. The one is the object of fruition, being that which is to be enjoyed (bhoga) by the soul ; the other is the enjoyer (bhoktā) or agent in fruition ; soul itself.
The second comprehensive predicament admits a six-fold subdivision; the entire number of categories (padārtha) as distinguished with reference to the ultimate great object of the souls' deliverance, is consequently seven.4
I. Jiva or Soul, as before-mentioned, comprising 3 descriptions : 1st, nityasiddha, ever-perfect, or yogasiddha, perfect by profound absstraction ; for instance, Arhats or Jinas, the deified saints of the sect. 2nd, mukta or muktātmā, a soul which is free or liberated ; its deliverance having been accomplished through the strict observance of the precepts of the Jinas, 3rd, baddha or baddhātmā, a soul which is bound, being in any stage antecedent to deliverance, remaining yet fettered by deeds or works (karma).
II. Ajīva taken in a restricted sense. It comprehends the four elements, earth, water, fire, and air ; and all which is fixed (sthāvara) as mountains, or movable (jangama) as rivers, etc. In a different arrangement, to be hereafter noticed, this category is termed pudgala matter.
The five remaining categories are distributed into two classes, that which is to be effected (sādhya) and the means thereof (sādhanā): one comprising two, and the other three divisions. What may be effected (sādhya) is either liberation or confinement : both of which will be noticed further on. The three efficient means (sādhanā) are as follows:
III. Asrava is that which directs the embodied spirit (äsravyati puruşam) towards external objects. It is the occupation or employment (vịtti or pravstti) of the senses or organs on sensible objects. Through the means of the senses it affects the embodied spirit with the sentiment of taction, colour, smell and taste.
Or it is the association or connection of body with right and wrong deeds. It comprises all the karmas ; for they pervade (āsrayyanti), influence, and attend the doer, following him or attaching to him.
4 Sankara and other commentators on Br. Sutra, and annotators on their gloss.