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Soul Science : Samayasāra by Jain Ācārya Kundakunda
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एताभिश्च निर्वृत्तानि जीवस्थानानि करणभूताभिः। प्रकृतिभिः पुद्गलमयीभिस्ताभिः कथं भण्यते जीवः ।।66।। पर्याप्तापर्याप्ता ये सूक्ष्मा बादराश्च ये चैव । de per viatgi: QUERA: ITHT: 116711
[The diversity of living beings such as] living beings with one, two, three, four, and five senses, macro living beings (Bādara), fully developed living beings (Paryāpta), and their opposites (micro living beings, underdeveloped living beings) [is] due to the physique-determining Karma (Nāma Karma). [65]
These (variations in physical bodies of living beings known as] JīvaSthāna are due to (Kārmika] matter (Nāma Karma). How can the outcome of the matter be called as Jiva (soul)? [66]
Fully developed living beings (Paryāpta), under developed living beings (Aparyāpta), micro living beings (Sūkṣma), macro living beings (Bādara), etc., are descriptions of physical bodies of the living beings. In scriptures they are described as characteristics of Jiva from the relative point of view.[67] Annotation,
JivaSthāna refers to the classification of Jīva on the basis of the number of senses, shape, size etc., of the physical bodies of the living beings. A disciple may think that the term ‘JīvaSthāna' contains the word 'Jīva', therefore, it may either be Jīva or may be of Jīva. To clarify any such doubt, it is explained here that JivaSthāna is due to body-designer Karma (Nāma-Karma), a Karma that is responsible for the shape, size, number of senses, etc., of the physical body of a living being. The Kārmika particles associated with a mundane soul are material particles. Neither Karma can become Jīva nor Jiva can become owner of the effects of Karma. As mentioned earlier, the owner of a thing in true sense is that who owns it forever, whereas the effects of Karma are temporary. Therefore, a Jīva cannot be the owner of JīvaSthāna in real sense.
At many places in scriptures, the above mentioned features are ascribed to Jiva. To avoid any misunderstanding, Ācārya Kundakunda accepts such narrations with a caution that they are acceptable from the relative point of view.
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