Jainworld
Jain World
Sub-Categories of Passions - Jain View of Life
INTRODUCTION
SYNOPTIC PHILOSOPHY
APPROACH TO REALITY
THE JAINA THEORY OF THE SOUL
CRITIQUE OF KNOWLEDGE
  THE DOCTRINE OF KARMA IN JAINA PHILOSOPHY
 

THE PATHWAY TO PERFECTION

 

IN THIS OUR LIFE

  MEN OR GODS
 

GENERAL INDEX


Chapter-3 : THE JAINA THEORY OF THE SOUL

 

The classification is as follows:-

                                               

      If this division is accepted, there need be no contradiction Again when size is attributed to the soul, it is possible that it refers to the spheres or extent of the affiance that is intended. In the pancastikayasara we read that just as a lotus hued ruby, when placed in a cup of milk imparts its luster to the milk, the soul imparts its luster to the milk, the soul imparts it slushier to the whole body 42.

Jiva is characterized by upward motion. Nemicandra described the pue soul as possessing urdhavagati. In the pancastikayasara  it is said when the soul is freed from all impurities it moves upward to the end of Loka. 48  For  plato the soul was above all the source of motion it is only the self that moves. In the phaedrus, Socrates says in his decoded speech, �The soul in immortal for that which is ever in motion is immortal� The self never eases to move and it is the fountain and the beginning of motion to all that moves. The movement of the soul in samsara is possible in pure space with is devoid of the medium for motion. The Jaina conception of the soul as possessing uedhavagati appears to be more an ethical expediency that a metaphysical principle or a psychological fact.

All these attributes belong to the nature of every soul and they are clearly seen if the Jivas are pure and free. However most of the Jivas are not pure and reed. They are contaminated by some foreign elements which veil their purity and perfection. The foreign elements is Karman, very fine matter, imperceptible to the senses, and which enters into the soul and causes great changes. The souls are then involved in the wheel of samsara. They become samasarins.

III      The samsarijias are classified on the basis of various principles like the suites and the number of sense organs possess ed by the  they are the sthavara jivas, immovable souls. This is the vegetable kingdom. Sri J.C. Bosehas pointed out that the vegetable world has capacity for experience. They  are one �sense organisms. Earth water fire and plats are such jivas  they possess the sense of touch. This view is peculiar to Jainism. Itrasa jivas (movig souls) have tow to five sees worms, oysters, conschs etc. possess taste ad touch. Ants bugh and lice have three senses taste touch and smell . Mosquitoes, bees and flies possess four senses taste touch, smell and sight . and birds beasts and me have all the five senses Again fie sensed organisms may possess mind. They are called samnaska. They may be bereft of mind (amanaska)

Plato talked of a determined number of souls the souls that exist must always be the same they cannot be come fewer, not yet an they become fewer, not yet can they become more numberous.44  In the timaeus he said that the number of souls is equal to the number the stars.45

In Gommatasara Jicakanada, we get a detailed classification of samasarijivas. This classification is shown in table I

TABLE No. 1