Sudha Sagar Hindi English Jaina Dictionary

Author(s): Rameshchandra Jain
Publisher: Gyansagar Vagarth Vimarsh Kendra Byavar

Page 140

(121)
HAT IT en qut (The bliss as an attribute of soul) - In the soul, there is a selfextablishedand immortal attribute of bliss. Being disturbed by the de- structive type of Karmas it has become invisible. Jiva has the attribute of bliss like the attributes of congnition etc. It becomes disturbed in the form of pain on account of the operation of eight kinds of Karmas.
Pancā II verses 313 and 1107. Bliss is not an attribute of other attributes like knowledge, because the attributes inhere in the substances, but in themselves they do not have any other attribute.
Ivid verse 1105 and 1106. Undisturbed bliss is the power of the Jiva inhering in its substance. Its disturbance is due to the destructive type of Karmas. Ibid. verse 327. सुख की ज्ञान से अभिन्नता (Bliss as nondistinct from knowledge). Bliss is iden- tical with knowledge. Rāja. P. 642 Bliss and knowledge are the nature of the soul and bliss is non-distinct form knowledge. P.T.D. P 27 and 69. The material cause of the infinite bliss, which is desirable from all points of view, is the simultaneously all comprehensive perfect knowledge, and the sensuous knowledge, being incapable of simultaneously apprehending all its objects is not the cause of bliss.
J.P.S. P.74. Bliss is a mode of knowledge and conation, hence it is not destroyed in the liberated state. Śrutas ā gara : Tattvärtha vrtti P. 320. The non-distinction of pleasure and pain from knowledge is also not un- proved, for pleasure and pain, being
conscious are not found elsewhere except with knowledge.
Parcă II verse 14. ITCAT o ha quatrefa - The blissful manifestations of the soul disappear being disturbed by the destructive type of karmas.Pañcā, verse 313. The attribute of bliss takes the perverted forms on account of the eight kinds of karmas.
Ibid, verse 1107. ART srita - (The plurality of souls) - The perception of the one spirit is delusive, because the experience of the self as one in the form of a delusion is also bad in dreams etc. Ifitis held that, as consciousness in general is always uncontradicted and is always free from delusion then the general consciousness of different individuals will also become consistent, being self consciousness with respect to others like my consciousness. Just as you are not aware of the consciousness of others, so also other's do not have the consciousness of your existence. This culminates in complete void. If you want to prove your existence, then on the ground of other's consciousness, the plurality of soul is established.
Sloka 1/4/30-34. आत्मा की तीन दशायें (Three states of the self) - There are three states of the self (i) the exterior self (babirātman), (ii) the interior self (antarātman) and (iii) the transcendental self (Parmātman). The self with the deluded belief that it is none other than the body is the exterior self. The self that clearly discriminates itself from the body and the sense-organs is the interior self. The pure and perfect self free form all limitations is the transcendental self. The