The Original & The Distored Forms of The Jiva
By Acharya Shri Bhuvanbhanusoorishwarji
It cannot be said that the jiva and the inert substances possess the same nature. If their natures are the same or identical why cannot the jiva become an inert substance and an inert substance a jiva? We have to recognize that the nature of the two are different from each other. The jiva in its original form possesses infinite knowledge. Its nature of possessing knowledge distinguishes it from inert substances. If knowledge is not the nature of the jiva then no other external entity has the power to make knowledge appear in it. If knowledge is an aspect of the nature or the jivas then the point to be examined is whether there is any limit to this knowledge. Does it understand only certain things fit to be known and certain things fit to be condemned or whether it should understand all things that are fit to be known and all things that are to be discarded. Knowledge cannot be said to have any limits. The reason is there is no one who can measure knowledge and find out its limits. It is neither more nor less. Just as a mirror reflects the image of anything which is placed before it, knowledge of all things present in the universe can be attained by the jiva but a light that is covered with a wicker-basket having holes, can throw light only on as many objects as can be brightened by the light emerging through the hole. In the same manner, the light of knowledge emerging from the cover of Karmas in the soul falls only on some objects and only they can be known. The jiva can know only those things when the cover of Karmas is completely removed and then all things that are fit to be known will show themselves. The jiva can know thus the jivas and the inert substances which are fit to be known in the past, in the present and in the future.
The soul in its original form possesses the following attributes (1) Infinite knowledge (2) boundless faith (3) endless and ineffable felicity (4) permanent right faith and indestructible character or Vitaragata (5) the qualities of imperishability, immortality and not growing old (6) formlessness (7) A gurulaguta or neither lightness nor heaviness (8) endless energy.
These eight radiances are present in the jiva which is like a great gem or the sun; but just as the sun becomes enveloped in clouds and just as a precious stone can become covered with earth, the jiva is enveloped in these 8 kinds of Karma pudgals. Therefore its natural form does not show itself. On the contrary, on account of the effect of each Karma its distorted form shows itself. For example, on account of the effect of Janavaran Karma ignorance appears. On account of the effect of Darshanavaran Karma,the power of seeing grows less. Similarly, deafness or sleep appears. The eight Karmas produce different kinds of distortions. This can be known from the picture of the sun envoloped by clouds, The qualities like knowledge are present in the soul in their absolute perfection. We have learnt earlier in this book the nature of the Jananavaran and the Darshanavaran Karmas. Now, we shall discuss the Vedaniyakarma. On account of the Vedaniyakarma, the natural qualities of the soul such as independence and felicity get suppressed and paralysed and is filled with such evils as artificiality, dependence, instability, Sata (ease) and Asata (uneasiness). On account of the effect of the Mohaniya Karma evils like wrong belief, attachment, hatred, non-observance of vows, fun, lust, anger etc. appear. On account of the effect of the Ayushyakarma the jiva has to experience birth and death. On account of the Namkarma, the jiva though it is formless assumes a form because it assumes a body. In this, there appear the senses, movement, fame, disgrace, prosperity, misery, immovability etc. On account of the effect of the gotrakarma, the jiva attains birth in a low and high family. On account of the Antrayakarma, miserliness, poverty, dependence and weakness appear.
In this manner though the original nature of the jiva is characterised by excellence, purity, inconceivable sublimity and uniqueness, on account of the bondage of Karmas, it becomes low, impure and distorted. As it has been said already, this distortion of the soul did not begin at any particular moment of time but according to the principle of cause and effect, it has been so from times immemorial. As the old Karmas grow ripe they keep causing these distortions and Karmas becomes completely assimilated into the soul. But the Karmas of the later phase become ripe and show their effects. In this manner, the stream of distortions keeps surging and flowing endlessly. New Karmas appear and they in course of time acquire ripeness and produce distortions in the soul. In this manner, the stream of samsar has been flowing from times immemorial. If the Asrava or the passage by which Karmas flow into the soul is blocked and if we have exercised the samvar or the action of checking the influx of Karmas, new Karmas are prevented from entering the soul and old Karmas get destroyed by means of austerities. In this manner, some day the jiva becomes totally liberated from all Karmas and attains moksha and its natural qualities like infinite knowledge appear in their original form. On account of blocking of all asravas, the Karmas do not bind the soul and the samvar. The cycle of birth and death comes to an end.
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Source : From 'A Handbook of Jainology'
Authored By : Acharyadevo Shri Bhuvanbhanusoorishwarji English Translation By Prof. K. Ramappa
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