Prabuddha Jivan 2016 02 Mahatma Gandhijina Hajyatrio Visheshank

Author(s): Dhanvant Shah
Publisher: Mumbai Jain Yuvak Sangh

Page 117

મહોત્મા ગી
FEBRUARY 2016
PRABUDHH JEEVAN : MAHATMA GANDHI NA SAHYATIRO VISHESHSNK | PAGE 117
huis
= મહાત્મા ગાંધીજીની સહયાત્રીઓ વિશેષાંક : મહાત્મા ગાંધીજીના સહયાત્રીઓ વિરોષક = મહાત્મા ગાંધીજીના સહયાત્રીઓ વિશેષાંક : મહાત્મા ગાંધીજીની સહયાત્રીઓ વિરોષક : મહાત્મા ગાંધીજીની સહયાત્રીઓ વિશેષાંક : મહાત્મા
with consciousness, is upyoga (active or attentive consciousness).
Consciousness manifests itself in two ways namely intuition (Darsana) and knowledge (nāna). The difference between intuition and knowledge is that the former is detail-less knowledge (a feeling of sheer existence) while the later is with all the details of the object of knowledge. It is important to understand the difference between these two terms
as they occur very frequently in Jaina texts. Darsana up is an indeterminate stage in the process of cognition
The object of knowledge gets in contact with sense organs and initiates the process of cognition. At this stage it is just a mere awareness of the existence of the object. So at this stage there is an indefinite and
indistinct idea about the object in question. The 5 details about the object are not perceived and so
there is no question of identifying the object as belonging to a particular class or group. The process of discrimination or analysis that is inherent in the human mind enables the enhancement of mere sensual awareness into sensual perception. The vague consciousness of the object presented to the senses is replaced by a definite comprehension of its class and characteristics. The distinction of the object is grasped and this paves the way for a further expansion of the knowledge domain.
According to Pujya Pāda, knowledge is with details and the intuition is without details. Apprehension of the mere object (the universal) is intuition and awareness of the particulars is knowledge.
1.2 Two main types of living beings Sansāriņo muktāśca (TS/11/10)
Living beings are further described as of two types i.e. empirical souls or the Tran-migratory soul (Sansāri jiva) and Pure or liberated souls (Muktātmā). Tran-migration (metem-psychosis) means moving in an endless cycle of birth-deathbirth and the living beings going through transmigration are called Sansāri jiva/ empirical souls. Those living beings who have freed
themselves from transmigration are the emancipated E / liberated / pure souls (Muktātmā).
1.3 Living beings are inter-related / inter dependent / help each other.
Parasparopgraho jivanām. (TS/V/21)
Souls are also substnaces. The function of soul is to help one another. The word paraspara means reciprocity of action. Parasparasya upgraha means rendering help to one another. What is it? Is it the mutual help between master and the servant or the teacher and taught. The master renders help to $ servants by paving them in cash while the servants 2 render their physical and mental services to the master in return. The preceptor teaches what is good 3 in this life and thereafter and makes his disciples follow them. The disciples benefit their preceptor by their devoted services. What is the purpose of the 5 repetition of the word 'upgraha'? It indicates that living beings are also the cause of pleasure and pain, life and death of one another. This sutra is very important and famous in Jain community and used as a logo of Jainism.
2. Non-Soul (ajiva)
Jaina cosmology regards the universe as comprising six substances that are technically called dravyas. It is real and consists of Jiva (soul) and Ajiva (non-soul). While the Jaina Ācāryas have divided the substances into broad categories of Jiva and Ajiva; or Living and Non-living. They have further divided Ajiva (nonliving) into five categories, namely: 1. Pudgala, 2. Dharma 3. Adharma 4. Ākāşa 5. Ākāśa. According to UmāSvāmi
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Ajsvakāya dharmādharmākāşapudgalah and Kālsca. (TS/V/1, 39)
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