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214 :: Structure and Functions of Soul in Jainism
be called a non-cognition. It is the actually manifesting knowledge which has been doubly named. In can be called destructive-subsidential with respect to the positive implication of the mode. It can also be called operatve with respect to its negative implication. Just as there are no karmas which can be called absolutely destructive, so also absolutism with reference to destructive-subsidential and operative types of manifestations cannot be maintained. The manifestations which in their major aspects are determined by the operation of karmas have been designated as opertive, their minor aspects being dependent upon the subsidence or the endurance or the operation of karmas.
The Pāriņāmika (Natural) Manifestations
Now we take up the discussion of the natural manifestations of the soul. There are some faculties of the soul that do not yield to the karmic forces. These faculties are responsible for the generation of natural manifestations. “The manifestations depending upon the soul alone are natural."! They are independent of the operation, destruction, subsidence and the destruction-subsidence of the karmas."2 So the natural manifestations will be the same both in the mundane and liberated states of the soul's existence. Some faculties of the soul may not be subject to the influence of the particular type of karma, but they will not lead to the natural manifestations. Actually speaking only those faculties can yield natural manifestations, which are no subject of karmic influence. Brahmadeva distinguished between the pure and impure types of natural manifestations. The question is when the natural manifestations are not determined by the karmas in any of their states of existence what other factor should be conceived to destroy their purity. Brahmadeva supports his
1. Devanandin: Sarvārthasiddhi, p. 82 2. Akalanka: Rajavārtika, 2. 712 3. Brahmadeva: Dravya-sangraha-vrtti, p. 16
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