________________
104
The Samkhya-Yoga-and the Jain Theories of Parinama
through material senses, that are to be taken. When, however, on the disappearance of corresponding karmas, the obstruction disappears, the soul cognises all the sensations, otherwise supplied by material senses, without the latter's aid. The Jain psychologist, thus, assumes the bhāva - psychic aspects corresponding to material aspects with which alone, ordinary people are familiar.
What applies to the cognitive aspect or Parināma of the soul, applies also to other aspects, viz, daṁsana, caritta and uvaoga. In the pure state these are all concentrated on the self but in the mundane state, they are directed in various degrees to other things. This direction of the soul to other things, or to itself is regarded as the function of the soul. It is this direction of the soul to objects other than itself, that is responsible for the material collocation or dravya-karma that attaches to itself. Thus the ‘Joga' (Yoga), which in Jain terminology means the vibratory activity of the soul through the association of body, mind and speech, is essentlally the Pariņāma of the soul.
The kaṣāyas which literally mean stains on a pure object, mean in the case of soul, so many stains on the pure consciousness. They are the different attitudes of the soul, towards the various objects of the world. They are four in number viz., anger, pride, deceitfulness and greed.
Lesas (Sans.-leśyās) are the peculiar colour-shadows of the soul due to the influence of karmic matter and are determined by the soul's bhāva-karma or psychic activity.
Veda-Pariņāma is the sex transformation in the consciousness of Jiva due to the sex of the body which it pervades.
Gati is the movement of the soul through the different worlds, such as Nāraka, Deva, Tiryañca and Manuşya on aecount of its karmas.
In short, the functioning of the soul either self-directed and therefore pure or influenced by extraneous things and therefore
