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lity on physiological and psychological criteria mentioned in the science of Ayurveda *7.
4. In the light of the studies so far done in the researches in the classification of personality types, we can now study the Jaina theory of leşya and find out how far it can correlate the concept of personality distinctions in the psychological sense.
Jainism studies the nature of self from two points of view. : niscayanaya (noumenal point of view) and the vyavahāranaya (phenomenal point of view). From the noumenal point of view the self is eternal indestructible and is pure consciousness. This is metaphysical concept of ārman. From the phenomenal point of view the self is the doer and the enjoyer of fruits, the empirical individual. It is embodied, a psycho-physical organism. It is the individual self which has its peculiarity and its individuality. This presents the psychological concept of personality.
Jainas have made a distinction between the three levels of self: 1. The empirical individual, (bahirātman). This can be compared to the concept of 'me' of William James. ; 2. The antarātman, the psychological self, the 'l' of William James. and 3. The paramātman, the transcendental, the pure self which is free from the kārmic encrustations.
Due to the karma accruing to the soul on account of the activity of the self involved in this world, the self gets individualised and the sense of distinction arises. Personality distinctions arise. This involvement is beginningless, though it has an end. The end is attainment of perfection. That is a philosophical problem and it is beyond the scope of this paper. The empirical personality gets individualised with varied characteristics due to the encrustations of the kārmic matter. The distinctions have been made on the basis of the affection of the different types of karma and according to the different degrees of intensity of karma. And the distinctions between
ifferent types of personality have been made on the basis of theory of leśyā.
The self, as we have seen earlier, is associated with karma and it forms the subtle body called 'karma şarīra 'comparable to 'lingasarira' of Sāṁkhya school of thought. The immediate presence of kārmic matter in the self throws a reflection as it were on the self. as a coloured flower does in the mirror or a crystal. *9. The influx of karma affects the self in various forms and produces certain
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| SR No. | 524510 |
| Book Title | Tulsi Prajna 1977 04 |
| Original Sutra Author | N/A |
| Author | Shreechand Rampuriya, Nathmal Tatia, Dayanand Bhargav |
| Publisher | Jain Vishva Bharati |
| Publication Year | 1977 |
| Total Pages | 198 |
| Language | Hindi |
| Classification | Magazine, India_Tulsi Prajna, & India |
| File Size | 9 MB |