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Jaina Eschatology :: 215
view on the ground of the subdivision of natural manifestations as given by Umāsvāti. Actually speaking these manifestations are the implications of the modes resulting from different attributes of the soul. The modes themselves are not identified with them. The subdivisions of the natural manifestations suggest that they represent the generality of a number of the soul's manifestations. Vidyānanda contends: “The ability of being emancipated by right faith, knowledge and conduct is the manifestation of bhavytva (liberability). The opposite of it is the manifestation of Abhavyatva (non-liberability). These are to be held natural, because they are ever present being independent of the operation of karmas, etc. They are caused by the beginningless manifestation of the soul.” This clearly shows that the natural manifestations depend upon various attributes and modes which form a beginningless series. The modes of an individual soul so exist that they all fall within a sphere, and the natural manifestations embody the generality of such spheres. As the existence of these modes may be contaminated by the karmas, their generality may also be seen as contaminated by them. This allows scope for the impure natural manifestations, as held by Brahmadeva. Such impure natural manifestations do not require the help of any further karmas for their appearances. So they are said to be natural. It is in this respect that all the three manifestations as enumerated by Umāsvāti may be held to be natural.
To be brief the soul's manifestations may be grouped only into two classes, i.e., the operative and the non-operative ones. When the operative manifestations presuppose the existence of destruction-subsidence of some karmas, they become the destructive-subsidential manifestations; and when they are not so based, they are said to be simply operative ones. The non-operative manifestations may presuppose destruction or subsidence of karmas thus giving rise to the destructive or subsidential types of manifestations.
1. Vidyānandin: Tattvārtha-slokavātika, p. 316
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