Jain World
Sub-Categories of Passions


I. Samayasara Samayaprabharitam
II. Soul and Non-soul (Jiva-Ajiva)
III. The Ethic of Action
IV. Demerit and Merit (Punya Papa)
  V. Inflow of Karmas
  VI. Checking of Karmas (Samvara)
  VII. The shedding of Karmas (Nirjara)
  VIII. Bondage  (Bandha)
  IX. Liberation (Moksha)
  X. Liberation Pure bsolute Knowledge
  XI. Samayasara

Chapter  II - Soul and Non-soul (Jiva-Ajiva)



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58.     In the soul there is no place whatsoever for the soul�s vibratory activity (which causes infow of Karmic matter,) nor any place for bondage. And there is no place of operation (of Karmas) nor any place of soul-quest what soever.




          Margana is a condition in which a mundane soul is necessarily found. There are 4 such sets of conditions.

          Gati. Condition of existence: �These are of 4 kinds � human, sub-human, hellish and celestial.

          Indriya. Senses :� They are 5�touch, taste, smell, sight and hearing.

          Kaya. Body :�It is of 6 kinds �earth, water, fire, air, vegetable and mobile bodies.


          Yoga. Soul�s vibrations :�They are of 15 kinds :�

1.                Mind Vibration, true.

2.                � � false.

3.                � � mixed, true and false.

4.                � � neutral, neither true nor false.

5.                Speech vibration, true.

6.                � � False.

7.                � � mixed, true and false.

8.                � � neutral, neither true nor false.

9.                Body vibration physical.

10.           � � � mixed with karmic.

11.           � � fluid.

12.           � � � mixed with Karmic.

13.           � � assimilative.

14.           � � � mixed with physical.

15.           � � Karmic.


          Veda. Sex :- It is of 3 kinds-masculine, feminine, common.


          Kashaya. Passions: - They are of 4 kinds-agner, pride, and deceit and greet.

          Janna. Knowledge: - It is of 8 kinds-sensitive, scriptural, visual, mental, perfect, and wrong-sensitive, wrong scriptural and wrong visual.


          Samyama. Restraint: - It is of 7 kins-equanimity, recovery of equanimity after downfall, pure and absolute non-injury, slightest delusion, passionless, partial control, and non-control.


          Darshana. Conation: it is of 4 Kinds-ocular, non-ocular. Visual and perfect.


          Leshya. Thought-paint: It is of 6 kinds-black, blue, dovegrey, yellow, pink and white.

          Bhavya. It is of 2 kinds-capacity incapacity of being liberated.

          Samyaktva. Right belief: it is of 6 kinds-subsidential, destructive, destructive-subsidential, wrong-belief, downfall, mixed right and wrong-belief.

          Sanjna. It is of 2 kinds � rational nd irrational.

          Alkaraka. It is of 2 kinds � taking or not-taking, no-Karmas or assimilative matter.

          All these divisions of soul-quests are marked out with reference to the results of the operation of different Karmas. The pure soul hs perfect knowledge, perfect cognition, right belief and pure right conduct these have no reference to any operation of Karmas. Every soul from the real standpoint is free from all these distinctions of soul-quests. Gommatsara Jiva Kanda deals in detail with these 14 soul- quests and Karma Kanda with degrees of vibratory activity, bondae-places and operation-places. (Vide S.B.J. Vols. V and VI.)


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          59.          And in the soul (there is) no place of the duration of bondage, nor any place of passioned agitation. And also no plce of mild passionateness nor any place of attainment of restraint.



          All these are due to karmic bondage. So far as passions only subside, places of restraint are acquired. But when they are destroyed, the soul in reality is full of perfect restraint.


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          60.          And also (there) are o soul-classes, nor spiritual stages in the soul. Because, certainly all these conditions are caused by material substance (namely, karmic and physical matter.)




Classes of Soul  (Jiva Samasa) are 14. They are:�

                             Badara Ekendriya, gross-bodied, one-sensed souls; sukshma                         Ekendriya, fine-bodied, one-sensed souls;

                             Dvindriya   �          gross-bodied           two          �          �

                             Trindriya   �          �          three           �          �

                             Chaturindriya          �          �          four             �          �

                             Asaini panchendriya �          Irrational five           �          �

                             Saini panchendriya      �          Rational     �          �          �


          Each of these 7 is of 2 kinds�Paryapta with developability viz. the gaining within one Antar-Muhurta, by the soul of the capacity to develop fully the characteristics of he body into which it incarnates; Aparyapta with undevelopability: not so gaining, bu dying within one Antar-Muhurta. The spiritual stages aere fourteen � wrong belief, downfall, mixed, vowlss-right belief, parietal vow, imperfect vow, perfect vow, new thought-activity, advanced thought-activity, slightest delusion, subsided-delusion, delusionless, vibratory omniscient, non-vibratory omniscient.

          All these stages are ascribed to the soul with reference to delusion and vibratory activity. Both these are absent in a pure soul. The 14 classes also are due to the effect of body making Karma and so they are absent in a real soul. For a detailed description of the soul-classes, and spiritual stages, consult Gommatsara Jive Kanda           S. B. J. Vol. V.


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          61.          Although from the practical standpoint these are (found) in the soul from colour up to stages of spirituality, yet from the real standpoint (there are) no (such) conditions whatever.



          Looked at from the practical standpoint, all these conditions may be said to appertain to a mundane soul, soul in its pru nature is, however, free of, and different from, these.


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          62.          And the connection with these (conditions) should be known (tobe) the same as (that of) milk (with) water. But all these are not in the soul, because (it is really) full of the attribute of conscious-attentiveness (i.e., perfect conation and knowledge).




          All the impure thought-activities and conditions of soul are due to tis being bound by Karmic matter, the effects of which are infinitely more wonderful, mysterious and powerful than electric currents. If this karmic matter is separated from the soul, the soul becomes its pure self, an enlightened Being full of All-Knowledge, conation, happiness and power. But as pure water mixed with milk loses its owners and is allied milk; so this soul, though pure, mixed with Karmic dirt has lost its sourness; and its material conditions are given the name of sou. A right-believer should therefore make a clear distinction between the two, and giving up attachment with what is foreign to him should believe his soul to be potentially possessed of all the attribute of the pure soul.