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From Jain Scripture:
If these are the attributes and characteristic of a soul, it is indeed very pertinent to ask what the proof of existence of a soul is. The Bhagavati-Sutra refers to Bhagawan Mahavir as prescribing four means of true knowledge, namely - 'Pratyaksha' (Direct perception), 'Anumäna' (Inference), 'Upamän' (Analogy) and 'Ägam' (Scriptures). These four means are utilized hereafter in proof of the soul's existence.
Ächärya Jinabhadra, a very learned and respected scholar saint, flourished in the 5th century A.D. has written the classic named Vishesh-ävashyak Bhäsya. It contains the dialogue between Bhagawän Mahävir and eleven leading Vedic Scholars on different aspects of self and other philosophical theories, which are basic to Jainism.
Eleven Doubts of the eleven Vedic Scholars:
⚫ Indrabhuti Gautam had a doubt regarding the soul. His doubt was this: "In this universe, is there an entity called Ätmä (the Soul) which is independent and eternal?"
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Agnibhuti Gautam, another scholar, had a doubt regarding Karma. His doubt was whether everything that happens is only the soul's doing or according to Karma. Is there such an entity as Karma?
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Väyubhuti Gautam had this doubt: "Is this body itself the soul or is the soul different from the body?"
Vyakta had a doubt regarding the five elements. His doubt was this: "There are the five material elements, namely Prithvi (earth), Ap (water), Tejas (fire), Väyu (air) and Äkäsha (space). Are these real or unreal and illusory like a dream?"
Sudharma's doubt was this: "Is the soul in the next birth the same kind as in this birth or different?"
Mandit, another Brahmin, had a doubt regarding bondage. His doubt was this: "Is the soul forever pure, enlightened and free from bondage by means of proper endeavors?"
The last scholar Prabhäs had a doubt regarding salvation, Moksha. His doubt was this: "Is there a definite state called Moksha? Does the soul attain a state of eternal, boundless and pure happiness? Is the Jiva (soul) completely destroyed or annihilated after its Samsär is completed?" The doubts, resolved by Bhagawan Mahavir, echo the subject relating to the six fundamental truths. Indrabhuti Gautam, who subsequently becomes the chief disciple of Bhagawän Mahävir, was a great Vedic Scholar. Seeing many people flocking to listen to the first sermon of the Bhagawän, he went to see him along with his own disciples. There the Bhagawän himself disclosed to Indrabhuti the nature of philosophical doubts regarding the existence of 'soul', which afflicted him. 'Oh, Indrabhuti!', Bhagawän Mahävir said, "I know that you have doubts about the existence of Jiva (soul). You believe that the existence of Jiva (soul) cannot be proven by any method as it cannot be directly perceived by any sense organs. You further argue within yourself that even atoms cannot be seen by naked eyes, but they could be perceived as collectivities. However, this cannot be said about the soul. You contend that if one wants to prove the existence of the soul by the process of inference even that cannot solve the problem because every inference is based on some tangible experience. You say that even scriptural authority is of no use as they are not uniform in accepting the existence of the soul, and even otherwise, scriptural
Mauryaputra had a doubt regarding celestial beings. His doubt was this: "Is there a place called Heaven at all?"
In the same manner, Akampit had a doubt regarding the existence of hell.
Achalbhrätä had a doubt regarding Punya or good actions. His doubt was this: "Why should we believe in both good luck and bad luck? Let there be just one."
Metärya had a doubt regarding the existence of the next birth.
JAIN PHILOSOPHY AND PRACTICE - 2
