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The Unknown Pilgrims
The verses which follow in the DravSam enlarge upon these properties. Let us take them one by one:
Jiva - "living"
286
According to vyavahāra, the jiva [possesses] the four prāṇas: indriyas [the senses], bala [strength], ayu [life], āṇa-prāṇa [breathing] in the three times [past, present, future]; and according to niscaya, [it is] cetană [consciousness].6
Jiva "conscious"
Upayoga is the capacity of consciousness, an idea we have already defined in connection with darśana and jñāna.7 It is the essential constituent of the jiva (atman): "atman upayogātmā", says Kundakunda; it is that through which the jiva is conscious of its own being and through which it experiences beings and things. Cetanā (citta) mentioned in the preceding verse seems to correspond to the undifferentiated state of upayoga, but sometimes these words appear to convey the same notion. We may add, to avoid separating off the several aspects one from another, that it is, so to speak, due to the
bhottā saṁsărattho siddho so vissasoddhagai. DravSam 2; TS II, 1 gives as being characteristic of the jiva such qualities as result from its association (in varying degrees of closeness) with karman.
6 tikkāle cadupāṇā imdiya balamāu āṇapāņo ya
vavahārā so jivo nicayanayado du cedaṇā jassa. DravSam 3; cf. PSa II, 54-55.
7
Cf. DravSam 4; TS II, 8-9; Upadhye translates by: "The manifestation of consciousness" and defines it as: "It is a condition of the soul which is an embodiment of consciousness"; cf. PSa, index, p. 417. One may also, according to the context, say that we have here a question of conscious attention.
8 appā uvaogappā. . . PSa II, 63.
9 Cf. e.g. SamSa, 49, where cetana is said to be the characteristic of the jiva.
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