The Truth

Author(s): O P Jain
Publisher: Veer Nirvan Granth Prakashan Samiti

Page 38

THE SEVEN TATTVAS
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tural and false mental attitudes of attachment and aversion to worldly objects. As explained earlier, objects by nature are never good or bad and it is our own attitude which sees them in this manner. These impure and unnatural thought activities cause a sort of disturbance or vibration in the otherwise peaceful soul substance, in almost the same way as external objects cause disturbance in matter e.g., application of heat to water causes increased vibration of its particles or a stone thrown in a pond causes waves. As it is easy for the water to dissolve sugar, salt etc., when stirred, so also the soul in a disturbed state attracts and fuses with it certain type of extra fine part matter, called Dravya karmas. The thoughts which gave rise to this attraction are called Bhava Karmas. The action is something like that of a wet cloth which attracts dust particles from a blowing wind, i.e., it is the wet state of the cloth which is responsible for this action, even though the cloth or the particles did not make any efforts in this respect. The soul, made impure in this manner, again develops false notions and the cycle goes on. These karmas keep the soul in bondage with the body and are responsible for samsara. Thus according to pure Nischaya Naya, the Jiva is only the agent of its infinite knowledge, bliss etc. According to impure Nischaya Naya, Jiva may be called the doer of Bhava Karmas. It is only according to Vyavhar a Naya, that Jiva may be called the doer of Dravya Karma. Here, one must see the distinction between the soul in its pure natural state and in an impure state. The Dravya Karmas are particles of matter. Soul (impure state) and the Dravya Karmas act and react upon each other and a constant state of activity goes on in this Universe. It is in the above context only that Jiva may be called the enjoyer of fruits of karma. In their pure state, they enjoy only the eternal bliss which is their own nature. The soul has no dimensions and, like light or gas, can be contained in a small or a large body in which it is born. It has the capacity to fill up the entire Lokakasa (the extent of the Universe in which Jiva and Ajiva substances are found and beyond which it is only empty space).
5.2.3 Jiva can be classified under two heads-Samsari (leading a worldly existence) and Mukta (liberated).
Samsari Jivas can again be grouped according to their stage of evolution (i.e., according to their state of purity from karmas) as evidenced by the number of senses possessed by them. Thus we have the flowing five categories: