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Reals in the Jaina Metaphysics
in the world are called the Tiryak or lower animals. These sub-human souls are variously sub-divided into one-sensed Beings etc. which will be described hereafter.
THE SOUL OF FIVE KINDS
FIVE STATES OF A JIVA
The philosophers of the Jaina school point out five Bhāva's or conditions of the soul. These are technically called the Pāriņāmika, the Audayaika, the Aupaśamika, the Kṣāyopśamika and the Kṣāyika.
The condition of the Jiva which is not dependent on any thing or mode other than the Jiva itself, is its Pāriņāmika Bhāva. The Jaina philosophers describe three such Bhāva's viz:-Jivatva', 'Bhavyatva' and 'Abhavyatva'. Jivatva means Life; a soul is always living; it can never be an Ajīva or non-living. Ordinarily, life consists in such acts as inhalation and exhalation etc. but truly speaking, Life or Jivatva means being attended with psychical qualities of knowledge etc. Hence, the Jiva may be defined as a being which is never separated from the psychical qualities e.g. knowledge etc. As long as Jiva does not assume a fresh body after leaving one body, it is called 'Dead'. It is admitted of course that a disembodied soul has not the attributes of Perception, Cognition etc., but the 'capacity' (Yogyata) for knowledge exists in the soul even then; in other words, Perception, Cognition etc. although not explicitly present then, inhere in the soul in an implicit form; it is for this reason that the soul, when dead and disembodied-cannot be said to be devoid of cognition etc. 'Bhavyatva' and 'Abhavyatva' are opposed to each other; accordingly only one of these two essentialities can be found in a Jiva. The Jiva which is a Bhavya cannot be an Abhavya and one which is an Abhavya cannot bea Bhavya. The word 'Bhavya' technically means 'one who is capable of attaining Salvation'. The soul which is capable of attaining Mokşa is a 'Bhavya' and one which shall never attain it is an 'Abhavya'. Life or
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