Aspect of Jainology Part 3 Pandita Dalsukh Malvaniya

Author(s): M A Dhaky, Sagarmal Jain
Publisher: Parshwanath Vidyapith

Page 421

CONCEPT OF "JIVA (SOUL)” IN JAINA PHILOSOPHY
J. C. Sik dar
The Jaina conception of Jiva (Soul) occupies the first place among the doctrines of independent Soul (Svatantrajivavāda); for the Jaina view on soul seems more ancient than those held by other Indian philosophical systems. It, moreover, is comprehensible to the common people. Besides, this “sentient principle” was well established as the object of meditation for liberation of Jina Pārsvanātha in the c. eighth century B. C. In the continuum of Jaina tradition, no fundamental change in the doctrine of soul (which was anciently conceived by the Jaina thinkers through their experience in life and in Nature) came, even up to the present time (unlike in the Buddhist and Vedic traditions in regard to it) even when fresh thoughts on the problem progresively emerged in the field of Indian Philosophy.
The reference to the concept of the six kāyajivas (embodied souls or beings),prthivikāya (earth bodied being), apakāya (water-bodied being), tejakāya (fire-bodied being), vãyukāya (air-bodied being), vanaspatikāya (plant-bodied being) and trasakaya jivas (mobile beings)reveals a belief in animism in Jaina philosophy, indeed a reflection of the old concept of animism which conceived non-difference of Jiva and Sarira (Soul and body).4
There are stated to be many synonyms for Soul-Jiva, Jivāstikāya, prāņa, bhūta, sattā, vijña, cetā, jetā, ātmā, pudgala, mānava, etc. The term poggala (Skt. pudgala) stands as the synonym for Soul, just as it is used in the Buddhist texts to denote Soul or personality, according to the Vätsiputriyas. Jiva is called both poggalī (pudgalī) and poggala (puggala); just as the chatri (holder of umbrella) is known by the chatra (umbrella), the dandin (staff-holder) by the danda (staff ), the ghațrin (pot-holder) by the ghața (pot), the pațin (cloth holder) by the pața (cloth), the karin (elephant) by its kara (trunk), so is known Jiva (Soul) to be pudgalin with regard to the sense-organs of hearing, sight, smell, taste and touch, and it is pudgala with regard to Jiva. According to the commentator Abhayadeva (latter half of the 11th cent. A. D.), Jiva is called pudgala because of integration and disintegration of bodies etc. It seems that there had been a common tradition to use this word 'poggala' or 'puggala' in order to signify Soul or personality before the era of Jina Mahāvira and Gautama Buddha. The definition of Jiva becomes clear by the meanings of its synonymous words; the term 'Jiva' for instance connotes that Soul is consciousness itself and consciousness invariably is Soul. (He) whoever breathes is invariably Jiva (being); but Jiva breathes in some and does not breathe in other respecto, as it is co-extensive with the body. Kundakundācārya (8th cent. A.D.)10 clarifies the point by defining it in this way: “That which is traikālika (lived in the past, lives at present and will