Jinamanjari 1998 09 No 18

Author(s): Jinamanjari
Publisher: Canada Bramhi Jain Society Publication

Page 28

shedding off (nirjarā) of karmic matter which has already flowed into jiva. If the bond between jiva and karman is severed by cither of these methods, moksa is attained. Liberation is therefore the state of jiva in which karman has been completely destroyed.
In this way, jiva and ajiva form, together with asrava, bandha, samvara, nirjarū and mokşa, the seven fundamental verities which systematically account for the path from samsāra to mokşa. Thus both sumsāra and mokșa can be explained by clarifying the relations between jiva and ajiva. Hence, the Jaina theory of samsāra can be elucidated by reference to jiva, karman and the body.
The Argument for the Existence of Jiva as a producer The Jivasiddhi-section of the Gañadharavāda-chapter Viseșāvasyakabhāsya aims at proving the real existence of jiva.
in
the
VĀBh 2022ab:
dehassatti vidhātā patiņiyatākārato ghadasseva/ (dehasyästi vidhātā pratiniyatäkärato gha asteva /
<Thesis> The body has a producer (vidhātr). <Reason> Because it has a fixed shape. <Example> Just as a pot (with a fixed shape has a producer).
This demonstration seems to prove only the existence of a producer of the body, but in fact the author of the Višeșāvasyakabhāsya intends to establish the existence of jiva, as can be understood from Jinabhadra's Svopajsavrtti.
VĀBhSV ad 2022:
yas cāsya karttā sa jivaḥ / tasmād asti jivaḥ/ And the producer of this [body] is jiva, and hence jiva exists.
Of a thing which does not have a limited shape, like a cloud, there is no producer, whereas of a thing which do have a limited shape, like a pot, there is one. The body has a limited shape, and therefore should be brought about by a certain producer, which is jiva, so that jiva exists as the producer of the body.
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