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 157

Structure of the Soul and Extension :: 153
Conception of Pradeśas in the Soul
We have seen that the Jaina is able to solve the difficulty regarding contraction and expansion of the soul by introducing the concept of pradeśas or units of the soul. "A pradeśa means that extension of space which is occupied by an atom." Hence a pradeśa of the Jiva means a soul-unit occupying a pradeśa of space. It is also held that a Jiva is one substance. Hence the difficulty is how a Jiva can have pradeśas and be one substance at the same time. Akalanka solves the difficulty in two ways. Firstly he holds that the soul being a partless entity, the conception of pradeśas in the structure of the soul is only concessional.3 Actually speaking there are no such units in the soul; but for the sake of measuring its extension they are supposed in it. Such parts in the soul's extension can be distinguished with respect to various units of dimensions like a distance which can be measured in terms of miles, furlongs, yards, etc., without disturbing its unity. Secondly it is also affirmed that the conception of pradesas in the soul is not concessional, i.e., such pradeśas are there in the Jiva. An extended substance must admit of a distinction among its pradeśas. Without such a distinction extension itself becomes meaningless. The partlessness of the soul is suggestive of its perfect unity, but, being an extended substance, it must admit of a distinction among its parts. The latter aspects of the soul enables us to give an explanation of the process of contraction and expansion of the substance of the soul. Contraction takes place by interpenetration of the soul's pradeśas and expansion in the same way, takes place by a process reverse of the former up to a maximum where interpenetration is totally absent.
1. Akalanka: Rājavārtika, 5.8.4 2. Umāsväti: Tattvärtha-sutra, 5.6
3. Akalanka: Rājavārtika, 5.8.10 4. Ibid., 5.8.11