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Soul Science: Samayasara by Jain Acarya Kundakunda
69
एताभिश्च निर्वृत्तानि जीवस्थानानि करणभूताभिः ।
प्रकृतिभिः पुद्गलमयीभिस्ताभिः कथं भण्यते जीवः 116611 पर्याप्तापर्याप्ता ये सूक्ष्मा बादराश्च ये चैव ।
देहस्य जीवसंज्ञाः सूत्रे व्यवहारतः उक्ताः ॥67॥
[The diversity of living beings such as] living beings with one, two, three, four, and five senses, macro living beings (Badara), fully developed living beings (Paryāpta), and their opposites (micro living beings, underdeveloped living beings) [is] due to the physique-determining Karma (Nama Karma). [65]
These [variations in physical bodies of living beings known as] Jiva Sthāna are due to [Karmika] matter (Nama Karma). How can the outcome of the matter be called as Jīva (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
Jiva Sthāna refers to the classification of Jiva 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 'Jivasthāna' contains the word 'Jiva', therefore, it may either be Jīva or may be of Jiva. To clarify any such doubt, it is explained here that JivaSthāna is due to body-designer Karma (Nama-Karma), a Karma that is responsible for the shape, size, number of senses, etc., of the physical body of a living being. The Karmika particles associated with a mundane soul are material particles. Neither Karma can become Jīva nor Jīva 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 Jiva cannot be the owner of JivaSthāna in real sense.
At many places in scriptures, the above mentioned features are ascribed to Jiva. To avoid any misunderstanding, Acārya Kundakunda accepts such narrations with a caution that they are acceptable from the relative point of view.
