Structure and Functions of Soul in Jainism

SR No.: 001617
Original Sutra Author: N/A
Author: S C Jain
Publisher: Bharatiya Gyanpith
Publication Year: 1978
Total Pages: 272
Language: English
Classification: Book_English, Epistemology, Nyay, & Spiritual
File Size: 16 MB

Page 109

The Soul and Consciousness :: 105
that simultaneous occurrence of conation and knowledge must be admitted both in the mundane and the liberated souls. This conclusion goes against the view that the two manifestations are successive in the mundane souls-a view unanimously maintà ined by the Jaina thinkers, but it follows logically from the two copresent attributes of conation and knowledge in the soul. This conclusion is in agreement with the view of simultaneous occurrence of conation and knowledge in the liberated souls.
Controversy of Successive and Simultaneous Occurrence of Conation and Knowledge
The identity of conation being difficult to define and the successive occurrence of conation and knowledge being admitted, the Jaina thinkers are divided among themselves on the problem of successive or simultaneous occurrence of conation and knowledge. “Regarding the occurence of them in an imperfect person, the Jaina thinkers are unanimous, in as much as all of them admit the impossibility of the simultaneous occurrence of apprehension and comprehension in an imperfect being. But in respect of the case of a perfect (omniscient) one, there is a controversy among them.” Umāsvāti, Kundakunda, Akalanka and Vijyānanda are unanimous as regards the simultaneous occurrence of conation and knowledge in the omniscient. Kundakunda has said that conation and knowledge operate simultaneously as light and heat are emanated by fire simultaneously.? Nemicandra has already been mentioned to hold the same view. The Jaina writers, without exception, are of one opinion about the successive occurrence of conation and knowledge in the mundane souls. They would explain this difference between the mundane and the liberated souls by assigning a hampered capacity to the
1. M.L. Mehta: Jaina Psychology, p. 51 2. Kundakunda: Niyamasāra, verse 159