Description of Six Realities (Dravyas) :

Definition of Reality

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The existence (Sata) is the characteristics of the reality. 1 Alternatively, the reality is defined as that which consists of groups of attributes (Guṇas) and modes (Paryāyās). 2 Varieties of Realit

There are six kinds of realities :

(1)The living	(Jīva)
(2)Mattergy	(Pudgala)
(3)Medium of Motion	(Dharma)
(4)Medium of Rest	(Adharma)
(5)Space	(Akāṡa)
(6) Time	(Kāla)

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Definition of the Living 

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The reality of the living being is characterised by the conciousness (Upayoga).

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Nine Characteristics of the Living Being

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Dravya-Sangraha (Compendium of Realities) verse 2 has stated nine characteristics of the living being as below :

(1)Livingness	(Jīvatva)
(2)Engrossment-in-consciousness	(Upayogamayatva)
(3)Non-mattergicity	(Amūrtikatva)
(4)Doership of karmas	(Kartṛtva)
(5)Own-body-size	(Svadehaparimāṇatva)
(6)Experienceship of karmas	(Bhoktṛtva)
(7)Worldliness	(Sansāritva)
(8)Liberatedness	(Siddhatva)
(9)Natural upward motion	(Urdhvagamanatva)

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(1) Livingness (Jivatva)

Practically, the livingness is defined as the quality of existence of four kinds of vitalities of

(i) senses	(iii) fife-span
(ii)strength	(iv) respiration

However, ideally, it is the existence of the quality of consciousness.

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(2)Engrossment in Consciousness (Upayoga-mayatva)

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The consciousness has two varieties :

(1) conation

(2) knowledge

  The conation consciousness has four varieties :

(a)Ocular conation	(b) Non-ocular conation
(c) clairvoyance conation	(d) Absolute conation

The knowledge-based consciousness has eight varieties:

(a) sensory ne-science (Ajnāna)	(b)vocable ne-science
(c) clairvoyant ne-science	(d) sensory knowledge (Mati-jnāna)
(e) vocable knowledge (Ṡruta-jnāna)	(f) clairvoyant or limiting knowledge (Avadhi jnāna)
(g) mind-reading knowledge (Manah-paryaya jnāna)	(h) absolute knowledge (Kevala jnāna)

Practically, the living being is characterised by engrossment in the above twelve types of consciousness. However, from pure idealistic point of view, the living being is defined as engrossed in pure knowledge and conation.

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(3) Non-mattergicity or Formlessness (Amūrtikatva)

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From idealistic point of view (Niṡcaya Naya), the living being (in the form of pure soul) does not have five colours, five tastes, two smells and eight touches. Hence, it is called non-mattergic or formless. However, from practical point of view (Vyavahāra Naya), the living being does have form or mattergicity because of its bondage with (mattergic) karmas.

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(4) Doership (Kartṛtva)

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From practical point of view, the living being is the doer of mattergic karmas like the knowledge-obscuring etc. From the impure idealistic point of view, the living being is the doer of psychical karmas like affection etc. However, from pure idealist point of view, the living being is the doer of pure conscious volitions like knowledge etc.

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(5) Experienceship (Bhoktṛtva)

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From practical point of view, the living being experiences the pains and pleasures as the fruits of mattergic karmas. However, from idealist point of view, it enjoys the pure volitions in the form of pure knowledge and conation.

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(6) Own-body Size (Sva-deha-parimāṇatva)

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From practical point of view, the size of the living being (soul) is equal to the small or big size of the body like the light of the lamp placed in a pitcher or in an open place because of expansion and contraction capacity due to the fruition of the physique-making karma of body except in the case of projection process (Samudghāta).

From the idealist point of view, the living being has a size equivalent to the occupied space (lokākāṡa) consisting of innumerable space-points.

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(7) Worldliness (Sansāritva)

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The worldly beings have two main varieties :

(1) More than one sensed beings (Trasas)

(2) One-sensed beings (Sthāvaras).

The five types of living beings-earth-bodied, water-bodied, fire-bodied, air-bodied and plant-bodied are one-sensed non-mobile beings. The conch etc. are two-sensed. The ants etc. are three-sensed. The honeybees etc. are four sensed and the human beings etc. are five-sensed living beings. The last four types are called ‘Trasa Jīvas’. All these living beings are called ‘worldly beings’.

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(8) Liberatedness (Siddhatva)

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The living beings are called ‘liberated ones’ who have destroyed all the eight karmas and who have eight attributes of righteousness etc. and whose body has a size little less than the last worldly body.

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(9) Natural Upward Motion (Urdhvagamanatva)

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The liberated beings are located in the abode of the Siddhas (Siddha-ṡilā) at the top of the universe and in its thin-air-layer part (Tanuvātavalaya) due to their natural upward motion. There is no medium of motion beyond this point. Hence, they do not move in the unoccupied space. However, they have attributal origination (Utpāda), decay (Vyaya) and permanence (Dhrouvya). As a rule, all the living beings naturally move upwards to this top after they have destroyed the karmic bondage. Thus, the reality of the living being has been characterised with nine attributes with reference to practical and ideal standpoints. However, other specific details about it should be learnt through the doors of

(1) spiritual stages	(Guṇasthānas)
(2) taxonomy	(Jīva-samāsas)
(3) Investigations	(Mārgaṇās)

Gommatasāra Jivakānda verse 2 states that there are twenty kinds of description about the living beings. They are as below :

(1)Spiritual stages (Guṇasthānas)	(2)Taxonomy (Jivasamasas)
(3)Completions (Paryāptis)	(4)Vitalities (Prāṇās)
(5)Instincts (Sanjnās)	(6-19) Fourteen Investivation doors (Mārgaṇās)
(20) Consciousness (Upayoga)

Out of these twenty forms of descriptions, only the two types of descriptions remain in the main by including taxonomy and completions etc. in the investigation doors :

(i) Spiritual stages

(ii) Investigation doors.

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

---

The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

---

The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

---

The Reality of the Non-living 

---

Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

---

The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

---

There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

---

There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

---

There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

---

There may be many more related with these modes

---

Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

---

Definition of the Reality of Medium of Rest (Adharma Dravya)

---

The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

---

The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

---

The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

---

The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

---

(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

---

(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

---

Characteristics of White Aureole:

The white-aureated man has the following attributes

---

(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

---

(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

---

(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

---

(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

---

Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

---

(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

---

Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

---

(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

---

Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

---

Characteristics of Red Aureole :

The red-aureated man has the following attributes

---

(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

---

Characteristics of White Aureole:

The white-aureated man has the following attributes

---

(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

---

Kinds of Aureole : There are six kinds of Aureole 

---

(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

---

Characteristics of Black Aureole:

The black-aureated man has the following attributes

---

(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

---

Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

---

(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

---

Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

---

(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

---

Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

---

Characteristics of Red Aureole :

The red-aureated man has the following attributes

---

(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

---

Characteristics of White Aureole:

The white-aureated man has the following attributes

---

(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

---

Projection or Emanation (Samudghāta)

---

The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

---

Consciousness (Upayoga)

---

The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

---

The Reality of the Non-living 

---

Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

---

Definition of Mattergy (Pudgala)

---

The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

---

Kinds of Mattergy

---

There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

---

Twenty Attributes of Mattergy

---

There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

---

Modes of Mattergy

---

There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

---

There may be many more related with these modes

---

Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

---

Definition of the Reality of Medium of Rest (Adharma Dravya)

---

The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

---

Definition of the Reality of Space (Akāsa)

---

The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

---

The Reality of Time

---

The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

---

Five Extensive Existents (Astikāyas)

---

There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

---

Space-points or Points of Six Realities (Pradesas)

---

The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

---

Kinds of Restraint: The restraint has five varieties 

---

(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

---

Kinds of Aureole : There are six kinds of Aureole 

---

(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

---

Characteristics of Black Aureole:

The black-aureated man has the following attributes

---

(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

---

Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

---

(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

---

Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

---

(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

---

Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

---

Characteristics of Red Aureole :

The red-aureated man has the following attributes

---

(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

---

Characteristics of White Aureole:

The white-aureated man has the following attributes

---

(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

---

Projection or Emanation (Samudghāta)

---

The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

---

Consciousness (Upayoga)

---

The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

---

The Reality of the Non-living 

---

Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

---

Definition of Mattergy (Pudgala)

---

The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

---

Kinds of Mattergy

---

There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

---

Twenty Attributes of Mattergy

---

There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

---

Modes of Mattergy

---

There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

---

There may be many more related with these modes

---

Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

---

Definition of the Reality of Medium of Rest (Adharma Dravya)

---

The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

---

Definition of the Reality of Space (Akāsa)

---

The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

---

The Reality of Time

---

The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

---

Five Extensive Existents (Astikāyas)

---

There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

---

Space-points or Points of Six Realities (Pradesas)

---

The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

---

(1) Spiritual Stages (Gunsthānas)

---

The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

---

Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

---

The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

---

The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

---

The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

---

(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

---

Characteristics of White Aureole:

The white-aureated man has the following attributes

---

(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

---

(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

---

(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

---

(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

---

(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

---

Characteristics of Red Aureole :

The red-aureated man has the following attributes

---

(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

---

Characteristics of White Aureole:

The white-aureated man has the following attributes

---

(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

---

Seven Kinds of Bodily Activity 

---

(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

---

Kinds of Restraint: The restraint has five varieties 

---

(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

---

Kinds of Aureole : There are six kinds of Aureole 

---

(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

---

Characteristics of Black Aureole:

The black-aureated man has the following attributes

---

(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

---

Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

---

(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

---

Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

---

(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

---

Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

---

Characteristics of Red Aureole :

The red-aureated man has the following attributes

---

(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

---

Characteristics of White Aureole:

The white-aureated man has the following attributes

---

(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

---

Projection or Emanation (Samudghāta)

---

The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

---

Consciousness (Upayoga)

---

The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

---

Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

---

The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

---

There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

---

There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

---

There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

---

There may be many more related with these modes

---

Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

---

Definition of the Reality of Medium of Rest (Adharma Dravya)

---

The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

---

Definition of the Reality of Space (Akāsa)

---

The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

---

The Reality of Time

---

The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

---

There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

---

The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

---

Kinds of Restraint: The restraint has five varieties 

---

(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

---

Kinds of Aureole : There are six kinds of Aureole 

---

(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

---

Characteristics of Black Aureole:

The black-aureated man has the following attributes

---

(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

---

Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

---

(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

---

Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

---

(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

---

Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

---

Characteristics of Red Aureole :

The red-aureated man has the following attributes

---

(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

---

Characteristics of White Aureole:

The white-aureated man has the following attributes

---

(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

---

Projection or Emanation (Samudghāta)

---

The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

---

Consciousness (Upayoga)

---

The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

---

The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

---

The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

---

The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

---

The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

---

The Reality of the Non-living 

---

Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

---

The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

---

Kinds of Mattergy

---

There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

---

Twenty Attributes of Mattergy

---

There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

---

There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

---

There may be many more related with these modes

---

Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

---

Definition of the Reality of Medium of Rest (Adharma Dravya)

---

The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

---

Definition of the Reality of Space (Akāsa)

---

The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

---

The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

---

The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point. Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.

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(1) Spiritual Stages (Gunsthānas)

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The spiritual stages are the volitions of the living beings due to delusion (Moha) and activities (Yogas).

There are fourteen spiritual stages as named below :

(i)Wrongness  Wrong-faith	(Mithyātva)
(ii)Lingering Right faith	(Sāsādana)
(iii)Right-cum-wrong faith or mixed faith	(Miṡra)
(iv)Non-restrained Right faith	(Asanyata Samyaktva)
(v)Partially restrained	(Deṡa-Sanyama)
(Vi)Non-vigilantly restrained	(Pramtta-virata)
(vii)Vigilantly restrained	(Apramatta virata)
(viii)Unprecedented V olitions	(Apūrva karaṇa)
(ix)Similar Volitions	(Anivṛtti-karaṇa)
(x)Subtle-passioned	(Sūkṣma-sāmparāya)
(xi)Subsided-passioned	(Upaṡānta kaṣāya)
(Upaṡānta kaṣāya)	(Kṣīṇa kaṣāya)
(xiii)Omniscient having vibrations	(Sayogi-kevalī)
(xiv)Vibrationless omniscient	(Ayogi-kevalī)

(These names are given here in terms of adjectives of the living being rather than in the form of abstract noun. Different texts books give their names in either of these forms).

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(i)Mithyātva Guṇsthāna (Wrongness / Wrong faith)

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The living being becomes reverse or false faithed due to the delusory volitions arising out of the fruition of the karmic species of wrongness. It is just like the fact that a person infested with bilous fever does not relish even the sweet taste. Similarly, the wrong-faithed living being does not have predilection towards the real religion.

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(ii)Sāsādana Guṇsthāna (Lingering Right faith)

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When a time of one Samaya as a minimum and six Avalis as a maximum remains during the Antarmuhūrta period of subsidential righteousness (Upaṡama samyaktva), there may arise any of the infinite-bonding (Anantānubandhī) passions of anger, pride, deceit and greed. This fruition results in violation of righteousness causing unmanifest volitions. These volitions are called lingering right-faithed ones.

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(iii)Miṡra Guṇsthāna (Right-cum-wrong or Mixed faith)

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The right-cum-wrong faith volitions are those mixed volitions which arise due to the fruition of the karmic species of right-cum-wrong faith. They have a mixed nature like the mixed taste of the mixture of yogurt and jaggery.

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(iv)Asanyata Samyaktva Guṇsthāna (Non-restrained Right faith)

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The subsidence of seven karmic species5 (four infinite-bonding passions and three species of faith-deluding karma) leads to the subsidential right faith and there is destructional right faith (Kṣāyika Samyaktva) due to the destmction of these seven species. Similarly, there is experiencer (V edaka, destruction-cum-subsidential) right faith due to the fruition of the karmic species of partially destroying (Deṡa-ghāti) right faith. This experiencer faith is always prone to be variable (Cala), besmearing (Malina) and shallowy (Agādh) defects. This type of right-faithed person is neither abstained from sensual enjoyments and nor free from violence towards the one-sensed and more than one-sensed living beings. Despite this, he believes in the Jina commandments without any unrestrained talks. Such a person has non-restrained right faith and is called non-restrained right faithed one.

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(v)Deṡa-Sanyama Guṇsthāna (Partially Restrained)

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The partial restraint is defined as those volitions arising out of abstinence from violence to more than one-sensed beings and non-abstinence from violence to One-sensed beings simultaneously and observance of vows partially. Such a person observing partial restraint is called ‘partially restrained’ one.

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(vi)Pramtta-virata Guṇsthāna (Non-vigilantly Restrained)

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The non-vigilant restraint is the restraint in which there is fault-causing non-vigilance due to the fruition of gleaming passion (Sanjvalana Kaṣāya) and quasi-passion (No-kaṣāya). The persons with this type of non-vigilant restraint are called ‘non-vigilantly restrained’ ones.

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(vii)Apramatta virata Guṇsthāna (Vigilantly Restrained)

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The vigilant restraint is defined as the restraint where there is absence of non-vigilance due to weak fruition of gleaming passion and quasi-passion. The person with this type of restraint is called ‘vigilantly restrained’ one.

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(viii)Apūrva karaṇa Guṇsthāna (Unprecedented Volitions) 

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The unprecedented volitions are those purifying volitions which have never been earlier.The saint, however, does not acquire similar volitions with respect to the saints at different times in this stage.

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(ix)Anivṛtti-karaṇa Guṇsthāna (Similar Volitions)

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The similar volitions are defined as the non-differential purity observed in volitions of different saints at the same time. These types of non-different volitions are called similar volitions.

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(x)Sūkṣma-sāmparāya Guṇsthāna (Subtle-passioned)

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The subtle passion is defined as yoking with subtle passion of greed only. Such an individual is called ‘subtle-passioned’.

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(xi)Upaṡānta kaṣāya Guṇsthāna (Subsided-passioned) 

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The eleventh stage of subsided passion is defined as the pure volitions arising out of the subsidence of the deluding (Mohanrya) karma.

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(xii)Kṣīṇa kaṣāya Guṇsthāna (Destroyed-passioned)

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The destroyed passion is defined as the purity in volitions due to the total destruction of the deluding karma. The individual at this stages is called ‘destroyedpassioned’.

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(xii)Sayogi-kevali Guṇsthāna (Omniscient having Vibrations)

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The stage of omniscience with vibrations is defined as the acquirement of absolute knowledge associated with nine super-attainments i.e. Nava Kevalalabdhi of destructional (i.e. kṣāyika) donation, gains, once consumables and multiply consumable enjoyments, potency, righteousness, conation, knowledge and conduct) on the destruction of three destructive karmas alongwith some nondestructive karmic species at the end of twelfth stage. The individuals at this stage are called ‘Omniscients having vibrations’.

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(xiv)Ayogi-kevalī Guṇsthāna (Vibrationless Omniscient) 

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The vibrationless omniscience is defined as the engrossment with 18000 good conducts (ṡilas) and proximity of the state of liberation due to complete stoppage and shedding of karmas in due course. The individuals at this stage are called ‘Vibrationless omniscients’.

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(xv)The Liberated Ones (Siddhas)

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Beyond these spiritual stages, there is the stage of salvation. Those attaining this stage are called ‘The Liberated Ones.’ They are devoid of all the eight karmas, absorbed in eternal peace, non-smeared with karmas and associated with eight attributes of righteousness etc. They have accomplished their mission of life and they reside at the top or apex of the occupied space.

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(2)Taxonomy (Jīva Samāsa, Classification of the Living Beings)

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The term ‘ Jrva-Samāsa’ means the specific characteristics on the basis of which the living beings are classified under different classes or groups.

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Fourteen Kinds of the Living Beings

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The living beings are mainly classified and sub-classified on the basis of five cognitive senses. Accordingly, there are five kinds of being being which may be sub-classified further to form fourteen classes as below :

(a)One-sensed beings-	(1) Gross (Bādara)	(2) Fine (Sūkṣama)
(b)Two-sensed beings.
(c)Three-sensed beings.
(d)Four-sensed beings.
(e)Five-sensed beings-	(1) Instinctive (Sanjnī)	(2) Non-instinctive (Asanjnī)

All these seven kinds of the living beings have two varieties each .

(i) Completioned (Paryāptaka)

(ii) Non-completioned (Aparyāptaka)

Thus, there are fourteen kinds of the living beings. On further sub-classification, there may be ninety eight varieties of the living beings. Details may be seen in Gommatasāra Jīvakānda.

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(3)Completions (Paryāptis)

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The completion is defined as the acquirement of the ability of by the bving being to transform the intaken karmic variforms (vargaṇās) in the form of useful and useless parts in the body.

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Kinds of Completions

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There are six kinds of completion :

(1) Food completion	(Ahāra)
(2) Body completion	(Ṡarīra)
(3) Sense completion	(Indriya)
(4) Respiration completion	(Ṡvāsochvāsa)
(5) Speech completion	(Bhāṣā)
(6) mind completion	(Mana)

The one-sensed beings have the first four completions, the two-sensed, three-sensed, four-sensed and non-instinctive five-sensed beings have the first five completions. The instinctive mind-endowed five-sensed beings have all the six completions.

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(4)Vitalities (Pranas)

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The vitalities are defined as the medium whose existence enables the living being to be called as ‘living’ and whose non-existence (absence) enables the living beings to be called as ‘dead’ ornon-bving.

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Ten kinds of Vitalities

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There are ten kinds of vitality :

(1-5) Five senses	(6-8) Three strengths (physical, vocal and mental)
(9) Respiration	(10) Tife-span

The one-sensed beings have four vitalities :

(1) Sense of touch	(2) Physical strength
(3)Respiration	(4) Tife-span

The two-sensed beings have six vitalities :

(1-4) as above	(5) Sense of taste
(6) Vocal strength

The three sensed beings have seven vitalities with the addition of the sense of smell to the above six ones. The four-sensed beings have eight vitalities with the addition of the sense of sight to the above seven ones. The non-instictive five-sensed beings have nine vitalities with the addition of the sense of hearing to the above eight ones. The instinctive five-sensed beings have all the ten vitalities with the addition of mind to the above nine ones.

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(5)Instincts (Sanjnās)

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The term ‘Sanjnā’ means natural inclination, desires or propensities. The inclinations which lead to immense suffering in this birth and the other birth are known as Instincts.

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Number of Instincts

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There are four instincts which are found in all the living beings :

(1) Food instinct	(2)Fear instinct
(3) Sex instinct	(4) Possessive instinct

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(6)Investigations (Mārganās)

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The Jaina technical term ‘Mārgaṇā’ means search or investigation’. The physical or volitional factors or modes through which the living beings are examined or searched are known as ‘Investigations’.

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Fourteen kinds of Investigations

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There are fourteen investigations as below:

1. Destinity (Gati)	8. Restraint (Sanyama)
2. Senses (Indriya)	9. Conation (Darṡana)
3. Embodiment (Kāya)	10. Aureole (Teṡyā)
4. Activities (Yoga)	11.Tiberatability (Bhavyatva)
5. Tibido (Veda)	12. Righteousness (Samyaktva)
6. Passion (Kaṣāya)	13. Instincts (Sanjnās)
7. Knowledge (Jnāna)	14. Karmic Intake (Ahāra).

(i)Destinity (Gati): It is defined as the mode or state of existence of the living being due to the fruition of the physique making karma of destinity.

It has four varieties :

(1) Infernal destinity (Nāraka)	(2) Sub-human destinity (Tiryanca)
(3) Human destinity	(4) Celestial destinity.

(ii)Senses (Indriya): The term Tndra’ means ‘soul’. The senses are the insignia of soul. Alternatively, the senses are defined as those agencies which are independent in their own functions or objects like the Ahamindras (I am Indra-Tord of deities).

There are five senses :

(1)Sense of touch	(2) Sense of taste,
(3) Sense of smell	(4) Sense of sight
(5) Sense of hearing

The living beings are classified on the basis of the possession of the number of these senses like one-sensed etc.

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(iii)Embodiment (Kāya)

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The Jina doctrine states that the (physical) mode of the living being in the form of trasa and sthāvara beings is called embodiment which is due to the fruition of the corresponding physique-making karmas concomitant of the species of genus (Jāti) of the same karma.

There are six kinds of embodiment : (a) Five sthāvaras-

(1) earth	(2) water
(3) fire	(4) air
(5) plants	(6) the trasa embodiment

The earth-bodied beings are those living beings whose body is in the form of earth due to the fmition of the physique-making karma of the earth-bodied class. The other embodied beings should also be defined similarly. All the five sthāvara beings have two varieties – fine and gross. In contrast, the trasa beings are gross only. Definition of Gross (Bādara) : The living being or body is called gross which could hinder or strike others and which could be hindered or struck by others.

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Definition of ‘Fine’ (Sūkṣma) 

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The living being or body is called fine which does neither hinder or strike others nor could be hindered or struck by others. Out of the two, the gross body requires a substratum while the fine body does not require it. They (fine bodied) are infinite-times-infinite in numbers and are filling the occupied universe without any gap.

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Plant bodied beings

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The plant-bodied beings have two varieties :

(1) Individual-bodied

(2) General-bodied.

The individual-bodied plants have two varieties :

(1) Supporting	(Sa- pratiṣthita)
(2) Non-supporting	(A-pratiṣthita).

The supporting individual-bodied plants are those who form the substratum of many general-bodied (Ni-godas) beings. In contrast, the non-supporting individual-bodied beings do not form support for any general-bodied beings.

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Two kinds of General-bodied beings

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The general-bodied beings are called Ni-godas.

They have two varieties :

(1) Permanent General-bodied beings	(Nitya-Nigoda)
(2) Mutable general-bodied beings	(Itara-nigoda).

The living being who has not moved out of general bodied being-ness, is called ‘permanent general-bodied being. In contrast, the living beings who have mutated from their state to other trasa and sthāvara class and may again mutate to their own class, are called mutable general-bodied beings. Definition of the General-bodied plants : The general-bodied beings are those plants who take food together, who inhale and exhale together, who die together and who take birth together. Their life-span is also an Antarmuhurta (~ 48 min.) It is said in Gommatasāra Jīvakānda Verse 1168 that substantively in a single general body, there are living beings infinite times the number of the liberated ones and infinite times the number of Samāyas of the whole past time.

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One sensed beings (Sthāvaras)

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These are of five kinds namely earth, water, fire, air and plants. Mobile beings (Trasas): The two-sensed, three-sensed, four-sensed and the five-sensed beings are called ‘mobiles’ (Trasas). (iv) Activity (Yoga) : The activity is defined as the capability of the living being associated with mind, speech and body enabling him to receive the karmas due to the fruition of mattergy-maturing (Pudgala-vipākī) physique-making karma of body.

There are fifteen kinds of activity:

(1-4) Four kinds of mental activity	(Manoyoga).
(5-8) Four kinds of vocal activity	(Vacanayoga).
(9-15) Seven kinds of bodily activity	(Kāyayoga).

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Four Kinds of Mental Activity

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(1)True mental activity	(2) Non-true mental activity
(3)Dual activity or true-cum-non-true mental activity	(4)Non-dual activity or non-true-cum-non-true mental activity

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Four Kinds of Vocal Activity

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(1)True vocal activity.	(2)Non-true vocal activity
(3)Dual vocal activity.	(4)Non-dual vocal activity.

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Seven Kinds of Bodily Activity 

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(1)Gross	(Audārika) bodily activity
(2)Mixed gross	(Audārika Miṡra)-bodily activity.
(3)Protean	(Vaikriyaka) bodily activity.
(4)Mixed protean	(Vaikriyaka Miṡra)-bodily activity.
(5)Ejectable	(Ahāraka)-bodily activity
(6)Mixed ejectable	(Ahāraka Miṡra)-bodily activity.
(7)Kārmāṇa	bodily activity.

(v)Libido (Veda): There is psychical libido (Bhāva Veda) in the living beings due to the fruition of the karma of libido-a sub-species of deluding karma. Similarly, there is the physical libido (Dravaya Veda) due to the fruition of the physique-making karmic subspecies of limbs & minor limbs (Angopānganāmakarma) and formation (Nirmānanāmakarma). In the destinity of infernals and celestials, the psychical libido is the same as the physical libido. However, there may be, sometimes, difference between the two libidos in the human and subhuman destinities. Hence, if there is masculine physical libido, one can have liberation from the world through any of the psychical libido irrespective of its three-fold nature.

There are three kinds of Libidos :

(a)Laughter	(b) Liking
(c) Disliking	(d) Sorrow
(e) Fear	(f) Disgust
(g) Feminine libido	(h) Masculine libido
(i) Neuter libido

All these – 16 + 9 – make up 25 passions. (vii) Investigation of Knowledge (Jnāna): The knowledge is defined as a medium through which the living being knows and learns about the entities of the past, present and future involving their varied attributes and modes.

Kinds of knowledge :

There are five kinds of right knowledge.

(1)Sensory knowledge	(Matijnāna)
(2)Vocable knowledge	(Ṡrutajnāna)
(3)Clairvoyance or limiting knowledge	(Avadhijnāna)
(4)Mind-reading knowledge	(Manahparyayajnāna)
(5)Absolute knowledge or omniscience	(Kevalajnāna)

In addition, the first three kinds of them have their counterparts in terms of three nesciences (Ajnāna) like

(1) sensory ne-science	(2) vocable ne-science
(3) clairvoyance ne-science

They are called ‘wrong knowledges ’ (Mithyā-Jnāna). They result due to the internal cause of fruition of the karmas of wrongness and infinite-bonding passions. Thus, we have eight types of knowledges in total. Sensory Ne-Science : The sensory ne-science is defined as the physical and mental propensity towards the weapons of violence like toxicology (poisons), weaponary machines (Yantras), fraud (Kūta), caging (Pangara) and tieing (Bandha) etc. and atom bomb etc. without instructions from others. Vocable Ne-Science: The vocable ne-science is defined as those scriptures encouraging the sciences of violence and stealing etc., which are devoid of sermons to attain supreme goal of life. Clairvoyance Ne-Science (Vibhangajnāna): It is the reverse of rightful clairvoyance knowledge. Sensory Knowledge: The sensory knowledge is defined as that knowledge which occurs through the instmmentality of senses and mind. It has four forms

(1) Apprehension (Avagraha)	(2)Speculation (īhā)
(3) Perceptual judgement (Avāya)	(4) Retention and record (Dhāraṇā)

Vocable Knowledge: The vocable knowledge is defined as that knowledge through which one knows about the other entities on the basis of those known through the sensory knowledge. As a rule, it is preceded by the sensory knowledge serving as its instrumental cause. This vocable knowledge has two varieties :Tingual (Akṣarātmaka) or word/sound based (Ṡabdaja) and Non-lingual (Anakṣarātmaka) or symbol based (Tingaja). Clairvoyance Knowledge : It is defined as the knowledge whose objects-to-be-known are limited with respect to substantivity, location, time and mode. It knows about the material objects only.

It has two varieties :

(1) Birth-based or inborn (Bhava-pratyaya)

(2) Attribute- based (Guṇa-pratyaya)

It has also three varieties :

(1) Partial clairvoyance (Deṡāvadhi)	(2)Supreme clairvoyance (Paramāvadhi)
(3) Total clairvoyance (Sarvāvadhi)

Mind-reading Knowledge : It is the knowledge through which one learns about the entities or ideas in the mind of others. This knowledge occurs only in the human zone (2 V2 island-continents, according to Jaina Geography). It does not occur beyond this zone.

This knowledge has two varieties :

(1) Simple or straight (Ṛjumati)

(2) Curved or complex (Vipula- mati)

This knowledge can be possessed only by the saints with high prodigies and higher level of ascetic conduct. It can not be possessed by all. Absolute Knowledge : It is the knowledge which arises on the total destruction of knowledge-obscuring karma and knows all the entities individually in the world-simultane- ously in non-rivalled full totality. (viii) Restraint (Sanyama Margaṇa): The restraint is defined collectively as (a)Observance of five vows of non-violence, truth, non-stealing, celibacy and nonattachment. (b)Observance of five kinds of carefulness in walking, speaking, picking and placing, food-taking and excretions. (c)Control over the four passions of anger, pride, deceit and greed. (d)Renunciation of mental, vocal and physical weapons of violence. (e)Winning over the five senses and sensuals.

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Kinds of Restraint: The restraint has five varieties 

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(1)Equanimity practice or renouncing of sinful activities	(Sāmāyika).
(2)Recovery of equanimity after fall from it	(Chedopasthāpanā)
(3)Purification through exclusion	(Parihara-viṡuddhi)
(4)Purification through subtle passions	(Ṡukṣmasāmparāya
(5)Observance of scripturally conformed perfect conduct	(Yathākhyāta)

• On including partial-restraint & non-restraint, total varieties of this mārgaṇā become seven.

(ix) Investigation of Conation (Darṡana Mārgaṇa): The conation is defined as the indeterminate grasping of general-cum-particular objects in general without grasping them in totality.

It has four varieties :

(1)Ocular Conation	(Cakṣu Darṡana).
(2)Non-Ocular Conation	(Acakṣu Darṡana).
(3)Clairvoyant Conation	(Avadhi Darṡana).
(4)Absolute Conation	(Kevala Darṡana)

(x)Investigation of Aureole (Leṡyā): The aureole is defined as the propensity associated with the fruition of the karma of passion or quasi-passion (deluding karma). This is the definition of psychical aureole. The physical aureole is in the form of the aural colour surrounding the body.

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Kinds of Aureole : There are six kinds of Aureole 

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(1)Black	(2)Blue
(3)Grey	(4)Yellow
(5)Red	(6)White.

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Characteristics of Black Aureole:

The black-aureated man has the following attributes

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(1)Intense anger	(2)Non-renouncer of enmity
(3)Fight-monger	(4)Devoidance from religion & compassio
(5)Cruelty	(6)Uncontrollability

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Characteristics of Blue Aureole :

The blue-aureated man has the following attributes

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(1)Dullness in activities or work.	(2) Self-willed-ness.
(3)Indiscrimination.	(4) Devoidance from skill in professions.
(5)Sensualism.	(6) Deceitfulness.
(7) Laziness and oversleeping.	(8) skillfulness in cheating.
(9) Lust for riches and others like these ones.

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Characteristics of Grey Aureole :

The grey-aureated man has the following attributes

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(1)Anger over others.	(2) Blasphemy.
(3)Inflicting troubles on others.	(4) Animosity towards others.
(5)Sorrowfulness.	(6) Jealousy towards others prosperity.
(7) Disrespect of others.	(8) Self-praising
(9) Willingness to die in wars / fight.

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Characteristics of Yellow Aureole :

The yellow-aureated man has the following attributes

(1) He understands the desirable, undesirable and usable or non-usable	(2)He is impartial to all
(3)He is ready for donations and compassionate activities	(4)He has soft volitions in mind, body and speech

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Characteristics of Red Aureole :

The red-aureated man has the following attributes

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(1) He offers charity or donations	(2) He has gentle volitions
(3)He has a nature of good working	(4) He is bearer of inflictions & trouble
(5)He has liking in the service of ascetics and teachers

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Characteristics of White Aureole:

The white-aureated man has the following attributes

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(1) He does not observe partiality. (2) He does not have desires for future. (3)He is dispassionate or impartial. (4)He does neither have attachment with the desirable nor he has aversion for the undesirable, and (5)He is devoid of affection for wife, son, family and friends etc. (xi) Investigation of Liberatability (Bhavyatva): The living beings are called liberatable who have to acquire the accomplishment of four-fold infinities (of knowledge, conation, bliss and potency) or who are capable of acquiring them in future. The non-liberatables are the reverse of them. There are many liberatable beings who are capable of attaining salvation but they will never attain it like the non-birth of son from a widow despite the fact that she has capacity to bear the son. In contrast, there are some liberatables who will definitely attain liberation. Thus, the liberatables have two varieties on the basis of their nature. Whosoever are devoid of these two natures are called ‘non-liberatables ’. They are like the barren lady who can not bear a child despite having causes for it. Thus,

this investigation has two varieties :

(1) Tiberatable

(2) Non-liberatable.

(xii)Investigation of Righteousness (Samyaktva): The righteousness is defined as the faith in the six realities, five extensive existents and nine categories of substances in the way as described by the Jinas. This righteousness may be called right faith also.

It has two varieties :

(1) Natural or intutional

(2) Acquisitional through knowledge

Kinds of Righteousness :

There are six kinds of righteousness :

(1)Subsidentialrighteousness	(Upaṡama Samyaktva)
(2)Pure righteousness originated due to destruction of Karmas	(Kṣāyika Samyaktva)
(3)Destruction-cum-subsidential righteousness	(Kṣāyopakṣamika or Vedaka Samyaktva)
(4)Right-cum-wrong righteousness	(Samyaktva-Mithyātva or Miṡra Samyaktva).
(5)Lingering righteousness	(Sāsādana Samyaktva)
(6)Wrongness	(Mithyātva)

(xiii)Investigation of Instinctiveness (Sanjnā): The instinct is defined as the knowledge or propensity arising out of the destruction-cum-subsidence of quasi-sense-obscuring karma. The living beings are called instinctive who have the mind which is a form of applied consciousness and knowledge. Those living beings are called non-instinctive who do not possess the mind. The non-instinctive beings do not have mental knowledge. This is why, the investigation of instinctiveness has also two varieties in terms of instinctive and non-instinctive beings. (xiv)Investigation of Intake : The intake is defined as the receiving or acquiring quasi- karmic variforms capable of forming any body out of gross, protean or ejectable ones, speech and physical mind due to the fruition of the physique-making karma of body.

There are two kinds of living beings :

(1) Intakers

(2) Non-intakers

The living beings of all the four destinities under transmigratory motion (Vigraha Gati), dynamic omniscients under layered and world-filling extrication, static omniscients and all the liberated beings are non-intakers. The rest of the living beings are intakers.

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Projection or Emanation (Samudghāta)

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The projection is a process of going out or emanation of the space-points of the living being in various ways along with secondary luminous and karmic bodies without leaving the primary body.

There are seven kinds of projection :

(1)Feeling-producing	(Vedanā)
(2)Passional	(Kaṣāya)
(3)Protean	(V aikriyaka)
(4)Tife-terminating	(Māraṇāntika)
(5)Tuminous	(Tejasa)
(6)Ejectable	(Ahāraka)
(7)Omnisciental	(Kevali).

Thus, the description of fourteen investigations is completed in brief.

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Consciousness (Upayoga)

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The term ‘consciousness ’ is defined as the mode of the living being engaged in the grasping of a knowable object. It may have two varieties : (1) Determinate (Sākāra)-Knowledge Attention or Jnānopayoga having 8 kinds (five kinds of right knowledge and three kinds of ne-science) . (2) Indeterminate (Nirākāra)-Conation Attention or Darṡanopayoga having 4 kinds. Thus, the consciousness has 12 varieties. Thus,

there are twenty kinds of enunciation (Prarupaṇās) in terms of

(1) spiritual stages	14
(2) taxonomy	14
(3) completions	6
(4) vitalities	10
(5) instincts	4
(6-20) Investigations	14

If we sub-classify these enunciation as shown before them, we have sixty two forms of enunciation. Gommata-Sāra Jīvakānda should be consulted for their full details. The text of Dravya Sangraha (Compendium of Realities) has stated that the enunciations with respect to 14 spiritual stages, 14 taxonomic ways and 14 investigations are based on impure standpoint. However, all the living beings (souls) are pure only with respect to pure standpoint. Now, after describing the reality of the living being, the reality of the non-living entity (Ajīva) is described.

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The Reality of the Non-living 

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Kinds of the Reality of the Non-living.

There are five kinds of the reality of the non-living :

(1)(a) Mattergy (Pudgala)	tangible
(2)(b-1) Medium of motion (Dharma Dravya)non	tangible
(b-2)Medium of Rest (Adharma Dravya)non	tangible
(b-3)Space (Akāṡa)non	tangible
(b-4)Time (Kāla)non	tangible

Out of these five, the reality of mattergy is tangible. The rest four realities are nontangible or non-perceptible.

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Definition of Mattergy (Pudgala)

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The term “pudgala” is specific technical term of the Jainas. It consists of two words-pud- association and gala-dissociation. Thus, the pudgala is defined as an entity which undergoes association and dissociation. There are two kinds of pudgala

(1) matter

(2) energy.

It is, therefore, called ‘mattergy’ (matter + energy) at present. It is defined as that which has four coexisting attributes of touch, taste, smell and colour.

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Kinds of Mattergy

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There are two kinds of mattergy :

(1) Ultimate atoms (Anus or Paramāṇus)

(2)Aggregates (Skandhas)

The smallest indivisible unit of mattergy which can not be divided further is called ultimate atom (Aṇu or Paramāṇu). (Some texts use the term ‘ami’, others use the term ‘parmāṇu – both having the same meaning in scriptures). The aggregate is the combination of 2,3,4…. numerable, innumerable and infinite ultimate atoms. Whatever is visible to us, is all in the form of aggregates.

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Twenty Attributes of Mattergy

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There are twenty attributes of mattergy based on its four basic properties :

(1)1-5 Five tastes	sour, sweet, astringent, bitter, pungent
(2)6-10 Five colours	black, blue, yellow, red, white
(3)11-12 Two smells	good smell, bad smell
(4)13-20 Eight touches	cold, hot, soft, hard, heavy, light, rough, smooth.

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Modes of Mattergy

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There are ten modes of mattergy.

They are :

(1) sound	(2) bonding
(3) fineness	(4)grossness
(5)configuration	(6) division
7) darkness	(8) shadow
(9) cold light (udyota)	(10) hot light (Atapa)

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There may be many more related with these modes

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Definition of the Reality of Medium of Motion (Dharma Dravya) It is only the two realities – the mattergy and the living entity which are active and have motion. The other realities are inert. The reality of medium of motion is defined as the assisting cause – and not a catalytic cause – in the motion of the living beings and mattergy just like water for the movement of fish. (It has been taken as equivalent to Ether of space of Newtonian age).

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Definition of the Reality of Medium of Rest (Adharma Dravya)

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The reality of medium of rest is defined as the assisting cause – and not a catalytic cause – in the stationing or resting of the moving living beings and mattergy like the shade of the tree for a tired traveller. One should not take the meaning of sin and sacred by the terms ‘Adharma’ and ‘Dharma’ realities here. It has been taken as equivalent to Einsteinean gravitation in the current scientific age.

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Definition of the Reality of Space (Akāsa)

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The reality of space is defined as the agency which has the capacity of accommodating all the six realities including itself.

There are two kinds of space:

(1) occupied oruniverse space	(loka)
(2) unoccupied or non-universe space	(Aloka)

The occupied space is defined as that space where the realities of the living being, mattergy, medium of motion and rest and time are found accommodated. The unoccupied space is beyond it and surrounding it and has infinite-times-infinite dimension.

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The Reality of Time

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The reality of time has two varieties :

(1) Practical or apparent time	(Vyavahāra kāla)
(2) Ideal time	(Niṡcaya kāla)

The apparent time is defined as the auxiliary cause of transformation and motion etc. of the realities. In contrast, the ideal time is the assisting cause in the continuity of existence (V artanā) of the realities. The term ‘continuity of existence’ is defined as the assisting cause in the transformational existence of self-transforming realities due to their own material causes like the nail below the potters ’ wheel for its motion. This continuity or perduration is called the ideal time (niṡcaya kāla). In other words, the ideal time is characterised by perduration and the apparent time is characterised by the various time units like Ghati (~24 mts), hour, day, month etc. The time-atoms are located in space-points of occupied space in one-to-one correspondence like the separated gems in a heap of gems. As the number of space points of occupied space are innumerable, the time-atoms are also innumerable. The practical time has been described in Section-2 earlier.

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Five Extensive Existents (Astikāyas)

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There are five extensive existents :

(1) living beings	(2) mattergy
(3) medium of motion	(4)medium of rest
(5) space

The reality of time is existent (Asti) but it is not extensive (Kāya). Hence, it is not extensive existent.

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Space-points or Points of Six Realities (Pradesas)

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The realities of single living entity, medium of motion and rest and occupied space have innumerable points each. The unoccupied space has infinite points. The mattergy has numerable, innumerable and infinite points. The reality of time has a single point.