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( 68 ) it occupies a space-point in our mundáre world has a limited size and is not all-pervasive; it is called jivāstikāya, the word astikāya meaning anything that occu-, pies space or has some pervasiveness. But the jiva.is. not matter, for it has consciousness which matter cannot have. Of the jiva the Jains have made a fivefold; classification according to the number of senses it possesses. The miq jiva possesses only one: sense, the sense of touch, but has fourg141, touchs body, the power of exhaling and inhaling, and the alloted term of life. Water, fire; wind, and all vegetable is supposed to have para Jivas. The Dlata jiva possesses two senses, the sense of taste and the sense of touch, and has six siu, taste and speech in addition to the four प्राण of the रथावर, jiva. Such jivas are in worms, leeches, earth-worms, etc. The tea jiva. similarly possesses three senses, the sense of smell in addition to those of taste and touch and seven uit, examples of such being ants, bugs, moths etc. The artigo jiva possesses four senses, of touch, taste, smell and sight and eight git, the category including such beings as wasps, scorpions, mosquitoes, gnats, flies, locusts and butterflies. The garza jiva possesses all five senses, of hearing, taste, touch, smell and sight and includes human beings as well as animals, besides hell-beings and demigods. But all these classes of jiva are to be clearly distinguished from Ajiva which is classified into रूपो and अरूपी. sayt division is go or matter, which possesses colour, smell, taste and form and is perceptible to touch. Its अरूपी division is further subdivided into धर्मास्तिकाय which helps the jiva. associated with Pudgla to progress, affefity which keeps it motionless, आकाशास्तिकाय which gives it space and काल which gives it a continuity of changes.
As was said above, it is the union of jiva with matter which causes and constitutes samsara. The form of this union is determined by the force of Karma: Karma is a substantive foree, a sort of infra-atomic particles
