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INTRODUCTION.
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LXIX
3. NATURE OF SPIRIT AND MATTER, OR JĪVA AND PUDGALA.-The Jiva is essentially constituted of sentiency (cetana) and manifestation of consciousness (upayoga) (II, 35); but from beginningless time it is already tainted withkarman (II, 29). The development of its sentiency is threefold: with regard to knowledge which consists in the comprehension of the objectivity, with regard to Karma which consists in whatever is done (samãiaddham) by the soul, and with regard to the fruit of Karma which is either happiness or misery; and these three are predicated of the soul (II, 31, 32, etc.). Likewise the manifestation of consciousness (upayoga) is towards jñāna and dars'ana (II, 63) and flows in three channels: inauspicious, auspicious and pure (I, 9), which respectively indicate impiety, piety and purity (I, II etc.). Auspicious and inauspicious channels are indicative of transmigratory condition; when the soul is free, it has the pure manifestation (I, 46). The soul in its pure, condition is without sense-qualities, is all the quality of sentiency, is beyond inferential mark and has no definable shape (II, 80); but, here, being in the association of karmic matter, it has received a concreté embodiment (I, 55; II, 25). The various grades of existence to which the soul is subjected in this round-of-rebirths are due to karmas (II, 25-6). When passional conditions are developed, the soul though non-concrete is bound by kaimas which are concrete, just as the soul though devoid of colour etc. is able to see colour etc. (II, 81, 82). The soul really speaking is not the direct agent of karmas but only of its states of consciousness which being alieady tinged with passions etc. receive the karmas (II, 91, 92, 98).
Matter is concrete possessed of sensory qualities to its last unit (II, 40). The world is full of material bodies (II, 76), and the aggregatory process is going on because of their inherent qualities of cohesion and aridness (II, 71 etc.). The matter-molecules capable of becoming karmas, coming into contact with passional developments of the soul, aie transformed into karmas (II, 77); further they infiow into the soul and remain there binding it (II, 86). Thus the passional states give rise to bondage (II, 87-8).
Really speaking the soul is pure in view of its liberated condition; but in this samsara, being already associated with karman which results into further karmas the soul in its embodied condition, comes to have many material adjuncts: the body, mind, speech are all material. (II, 69-70). Matter-bodies which are transformed into karmas go to form the bodies that serve as the transmigratory equipments of the spirit; there are five such bodies: the physical, transformatory, electric, translocational and karmic (II, 78-9). The four life-essentials, namely, sense-organs, channels of activity, duration of life and respiration which characterise an embodied soul are all material being caused by the karmas (II, 55-6 etc.). Thus the sense-organs too are made of matter, and the soul in samsara comes to have them, whether it is born in movable (trasa) or immovable (sthavara) bodies (I, 57, II, 90).
even if it is taken as gunā era paryāyāḥ (Rājavāı tıkam p 243). Thus Akalanka, in view of his Anekanta-stand, partly accepts Siddhasena's view. Haribhadra and Yas'ovijaya too partly follow Siddhagena,
