Kesarimalji Surana Abhinandan Granth

Author(s): Nathmal Tatia, Dev Kothari
Publisher: Kesarimalji Surana Abhinandan Granth Prakashan Samiti

Page 1223

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Karmayogi śri Kesarimalji Surāņā Abhinandana Grantha : Seventh Part
Utpāda-birth or coming into existence, Vyaya-decay or going out of existence, and Dhrauvyapermanence or continuous sameness of existence. When a lump of gold is converted into an ornament, the existing form of gold is destroyed in taking the new shape in which it is wrought but the gold remains the same in quality, so also the soul remains the same as the basis of all changes effected in body which leaves one stage and enters the other. This origin of the new state is called Utpäda, the consequent destruction of the old is Vyaya and the remaining of the basic elements in its original natural state is called Dhrauvya. World Eternal and Everlasting
This Trinity pervades all the substances and attributes to the world a permanent and eternal character. The varieties of death or destruction and growth or origin seen in this world are but modifications of these eternal and everlasting substances. The world, thus made of realities, is itself real and permanent. It consists of six eternal substances or elements and is eternal and everlasting. The Mundane Soul
Out of the elementary substances mentioned above Dharma, Adharma, Akāśa are each of them one in number. Käla and Pudgala are infinite in number and so also are Jivas. There are infinite varieties of Jivas in this world but all may be classified under the following four categories : (1) The Hellish beings, (2) Celestial or Divine beings, (3) Human beings, and (4) Infra Human beings, i. e., beasts, birds and other beings inferior to man and possessing from one to five organs of senses. The universe is thus peopled by manifold creatures who are born in these different states for having done various actions. They undergo ever-recurring births in human or non-human existences according to their actions. The Jivas found in the above four states of existence are impure or tinged with Pudgala or unconscious matter. They differ from the Jivas in their pure or unadulterous state inasmuch as their qualities of Jñana or knowledge, Darsana or perception, Virya or power and Sukha or happiness (bliss), are subdued by the Pudgala or material particles combined with the Pradegas of the Soul. So long as Soul remains combined with the Pudgala, it cannont realise its own sublime nature which consists of four infinities viz., that of infinite perception, infinite knowledge, infinite power and infinite happiness. It roams about in this world of four existences and takes birth and dies again and again. The aim of Jainism is to teach the process of freeing the Soul from the bondage with the matter, and get the same in its pure splendid character.
WHY THE SOUL ROAMS ABOUT Two Causes : Asrava & Bandha
The Jivas roam about in this world on account of their conjunction with Pudgala or matter-particles. As water gathers in a pond through its inlets, so also the material particles gather and assimilate in the Soul Pradeśas on account of certain inlets called Asravas. There are five main inlets for the flow of material particles in the soul. Five Types of Asrava
(1) Mithyātwa-It means non-belief or perverted belief in the realities. Jainism enjoins on one to have strict faith in the following principles : (1) That there are Jīvas or Souls having consciousness, (2) That there are Ajīvas or lifeless objects, (3) That the Jiva combines with the Ajiva Pudgala and roams about so long as it is in the combined state, (4) That the bondage of