Ath Bhavadhikar: ll14ll

Ath ShreeDumaswativirchitam.

(English Conversion of Original Language Words )

Prashmartiprakranam l

Ath Bhavadhikar: ll14ll

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On States of Soul

Rising state (of Karma), natural state, state of subsidence, state of annihilation and state of annihilation nd subsidence-these five are (characteristic) conditions of the Soul.  196

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These five (States) are of twenty one, three, two, nine and eighteen kinds respectively.  The sixth is sannipatika (product of combination of all other states) which is different from other states and it is of fifteen kinds.  197.

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The Soul on account of these states, obtains (different) (birth) place, states of existence, senses, wealth, pleasure and pain.  (One this basis) briefly speaking, Soul is eight kinds.  198

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Search after that Soul is to be proceeded with the basis of substance, passions, activities, consciousness, knowledge, faith, conduct and vigour.  199

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Souls and non-Souls are (generally called) dravyatmans, passionate Souls are (called) kasayatmans, Souls dominated by actions are yogatmans and all Jivas are (in general) Upayogatmans 200

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The right visioner possesses knowledge (thus he is called as Jnanatman); all Jivas have indeterminate knowledge (thus called as Darsanatmans); detached persons possess conduct (thus called Caritramans) and all mundane Souls have vigour (thus called Viryatmans).  201

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Metaphorically, on the basis of particular view points, all substances are called Dravyatmans.  Soul is Soul on account of its own nature (I. e. it exists from the point of view of its own substance, place, time, and form) and it does not exist from the point of view of nature of other substances.  202

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Thus, here, Soul is to be searched in various ways-such as (its) association (with) smallness and abundance.  All these kinds of nature of Soul are known by their characteristics.  203

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All that which is possessed of characteristic of production, destruction and permanence is substance (-Sat).  Otherwise (a thing) becomes existent or non existent (Sat or asat) on account of its peculiarity of preeminence and subordination.  204

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The object (to say jar) which was not there (in the clay) and seen there at present (in the form of a jar) is production and destruction is reverse of it (again in the from clay).  205

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That which is related to present and past (its production and destruction, jar and clay) (and) does not change (neither produced not destroyed) is thus permanent in that sense.  206

Here ends Chapter on States of Soul.