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288
The Unknown Pilgrims
Jiva - "capable of acting"
It is kartā (the originator of its actions). From the perspective of vyavahāra, the jiva is the origin of acts which produce material and thus non-conscious type of karman, of which the effect is to darken knowledge; from the perspective of imperfect niscaya, it is the origin of acts which produce a conscious type of karman which is thus imprinted on the psyche, while, from the perspective of perfect niścaya, it is the origi of activities of rare degree of purity such as presuppose a state conducive to the Three Jewels.14
Jiva - "reaping the fruits of its karmas" (good and bad)
According to vyavahăra, the jiva (ātman) reaps the fruits of its material karman such as pleasure or suffering; according to niscaya, it enjoys a state of pure unalterable consciousness. 15
Jiva - when embodied is "determined by its năma-karman"
The jiva, though immaterial in itself, occupies, according to vyavahāra, a body; this body is determined by nama-karman, that is to say that particular state of the body assumed by the jiva corresponds with one of the four conditions of existence. The assumption of a body in such or such a condition of existence is the consequence of good and bad karmas accumulated in previous lives. 16 According to vyavahăra the body adopted by the jiva has the exact dimension of that jiva's karmic body; according to niscaya, there is no limit to the space a jiva may assume. 17
14 puggalakammădiņam katta vavahārado du niccayado
cedanakammāņādā suddhanaya suddhabhāvāņam. DravSam 8.
15 vavahāra suhadukkham puggalakammaphalam pabhumjedi
adā niccayanayado cedanabhāvam khu ādassa. DravSam 9; cf. PSa II, 31
33.
16 Cf. TS VIII 4; 11; P 301 ff.; 306 ff.
17 aņugurudehapamāṇo uvasaṁhārappasapapdo cedā
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