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128
Study of Civakacintāmaņi
The finest of all matter is that of karmas. These form the kārmic body which binds the soul. The karmic matter fills the entire cosmos and gets united with the soul when the soul is set into motion, i.e. in its material activities.
The above said five divisions of non-souls and the soul together compose the whole universe. These six substances together are called saddravyas (six substances). The characteristic of a substance (dravya) is 'sat' i.e. that it exists,
saddravyalakşanam1 Sat is the simultaneous possession of the three aspects, the birth (utpäda), the decay (vyaya), and the permanence or the continuous sameness of existence (dhrauvya) a The first two aspects refer to the modifications of the substances whereas the third aspect relates to their nature. The nature of these substances is never changed, only the conditions under which they exist change. For example, if we take the substance soul its essential qualities are never changed. It can be veiled by the contact with other substances, but can never be destroyed or changed. To explaio this more clearly we quote Dayananda Bhargava :
though the substance changes in, appearance, it remains the same in essence, just as a piece of gold is permanent with regard to its substratum, even though it may be changing with regard to its modification like necklace, anklet, car-rings etc., just as the ocean is permanent with regards to its water but it is ever-changing with regard to its waves rising within it 3
Among the six substances all except the time (kāla) have constituent parts which we are called pradeśas. A unit of space occupied by, an atom of matter is called a no padesa. The substance which has more than one pradeša is called body (kaya).
Time has only, one pradeśa, thus it does not have a body. All the other substances namely soul, matter, space, principle of motion, principle of rest, which have innumerable pradegast are called astikāyas (asti + kāya). Since they are five they are often referred to as pañcāstikāyas in Jaina doctrine,
w The rela:ionship between the soul and karmas
As seen earlier the fine karmic matters which fill the entire cosmos get attracted to the soul through its activities of body, speech and min 1,6 This attraction is known as asraya, the inflow of karmic matter. The inflow of karmic matter can be due to both good and bad deeds. These karmas remains in the soul until they are destroyed by the soul. The results of the karmas of the soul should be experienced in one birth, or another. Till it is completely free from karmas the soul goas on taking differnt bodies one after the another, according to the nature and the effect of karmas in it. Therefore the soul has to undergo numberless births until it reaches perfection. 1: Ibid, V: 29.
2 lbid, V: 30 3 Davanand Bhargava, Jaina ethics, Delhi, 1968, pp. 51, 52 4 Ts. V: 8-10.
5 Ts. V: 1-2.
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