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SANATANA JAINA.
are called the Vyavabar Pranas of the and touch are the requisites of form jiva. Taking the second view this and jiva bas none of these. Though quality is manifested in its being in practice it is often spoken of as happy, powerful, a seer and a knower: being white or black etc., as if it these four being termed its Nischaya had form yet that is owing to its Pranas. It is in this sense that jiva connection with matter which has s said to live through Prauas. Se form. Thus the quality of the latter cond: it is inclined towards other is attributed to the former. In realithings. This inclination is called ty it is formless. Fourth: it is the Upyoga which is of two kinds (1) an cause of feelings. Causes are remote inclination to see or Darshana lp- or immediate. For example that reyoga, and (2) an inclination to know mote cause of a pot being formed is or Gyana Lpyoga. By seeing (Dar the potter while its immediate cause shana) however is not meant only to
is the capacity of clay to assume such
form: for the some potter cannot see by physical eyes, but to become conscious, not in detail but simply of
make a pot out of sand. Thus to the existence of anything whether
take the remote cause is Vyavahar
and the iwmediate Nischaya. Acthrough the physical or the mental ad eve. By knowing (Gyan) of course cording to the first, jiva is the cause is meant to know in detail. The di of Karmas or actions, body h stinction between Darshana and
and clothes, etc. By a distorted use of Gvana is very fine and rather diffi. the second it is the cause of such cult to understand. Some object feelings as anger, pride, avarice, depasses by the door, now to simply be ceit etc. And by a right use of it, come aware that something has pass. it is the cause of pure faith in and ed by the door without being certain
knowledge of itself. Fifth: it can whether it was a man, a cat, a dog regulate its size according to the or something else constitutes Dar- form it assumes. As a lamp, when shana, and to know that it was such placed in a small room lights the and such a thing or such and such whole of it, and also all the inner a person constitutes Gyan. Thus the space of a big hall when transferred one closely follows the other. There to that place, in the same way jiva are four degrees of Dharsane and can expand and contract according five of Gyan, but they are with respect as it is in the body of an elephant to the common sense view only. To say
. or an ant. It should be remembered that jiva sees or knows this much or that however that this is the common. much is to hold that view, for really sense view of it. From the philosospeaking it is attraction for full vision phical point of view it pervades all and full knowledge that is the true the Universe. Sixth : it is a sufferer characteristic of Jiva. Third; it is of the result of its actions. Through urithcut form. Taste, colour, smell Pudgal it enjoys pleasure or suffers
Shree Sudharmaswami Gyanbhandar-Umara, Surat
www.umaragyanbhandar.com
