Jainism a Theistic Philosophy

SR No.: 006918
Original Sutra Author: N/A
Author: Krishna A Gosavi
Publisher: Parshwanath Vidyapith
Publication Year: 2012
Total Pages: 358
Language: English
Classification: Book_English
File Size: 6 MB

Page 84

JAINISM: A THEISTIC PHILOSOPHY “GOD IN JAINISM”
These beings are technically called monads (nigodas). It is said that these organisms are in the lowest and most miserable condition of existence. They supply souls to the vacant spaces caused by liberated souls.
The Jaina philosophers were great observers of nature. They had a direct approach to nature. They loved nature as they loved their own self. That is why they could see souls not only in earth, water and plant but also even in substance like fire and air. Jaina philosophers do not take ordinary view of these jīvas but they go into deeper and greater details and place before us such a remarkable and minute description of the little beings, as was not attempted by any other philosopher in ancient India. The Jaina scripture are full of these details. Indeed all this shows the “all merciful spirit of Jaina Ācāryas who maintained “all breathing, existing, living, sentient creature should not be slain, nor treated with violence, non-abused nor tormented, nor driven away.”
Some Unique Characteristic of Soul: The various psychic phenomena, which are the manifestations of consciousness, are, in terms of contemporary psychology “active states and these imply the existence of a concrete agent, the self or the soul (jīva).
The self is non-material since its activities are selfdetermined and spontaneous. Were it to be made of matter, its activities would have been determined from outside and it would not have been capable of immaterial thought activities, hence it is held that the self or the ‘soul is both substantial and non-material in nature. William James, a philosopher implies that a non-material conception of a soul is not unacceptable."
Soul as Equal in Extent to Its Body: Soul is said to be equal in extent to its own body. It is unique conception of Jaina. A thing must
32 Ācārānga,1. IV.I