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Concept of "Jiva (Soul)" in Jaina Philosophy
creation are parts of the Brahman, "so their identity (abheda) with Brahman", becomes primary as their difference (bheda), inasmuch as the substance may be considered to be different from its attributes, "108
As Dvaitadvaitavadin (advocate of the doctrine of the Absolute as unity in difference), Nimbārka accepts the modification of Parabrahman in the form of infinite souls, even though he regards Parabrahman as non-different essence or nature (abhinnasvarupa). "Just as the life force or prāna manifests itself into various kinds of conative and cognative sense-functions, yet keeps its own independence, integrity and difference from them, so the Brahman also manifests itself through the numberless spirits and matter without losing itself in them."10" These souls are not imposed (aropita), as the Brahman is at once one with and different from the souls.
113
According to the doctrine of Avibhāgadvaita of Vijñānabhikṣu, Puruşa (Self) is beginningless and independent like Prakṛti, even then it cannot exist as separate or distinguishable from the Brahman.110 All souls exists as undivided with It and are regulated by Its power. 11
Vallabha, the Suddhadvaitavadin, says that like the Universe, Soul too is the real modification of the Brahman. It has manifested Itself by Its own will with the preponderance of the elements of being, consciousness, and bliss (saccidānanda) in Its three forms as matter, soul, and the Brahman. In spite of such modification born of Its will, It exists only as unmodified and pure.112
According to Sri Caitanya also, the Brahman manifests Itself as infinite souls by virtue of Its Jivaśakti (the power represented by the pure selves). The relation of these souls with the Brahman is bhedäbheda (identity-cum-difference), 118 but it is unthinkable (acintaniya), for the Brahman exists one with Itself and yet produces the universe through Its own unthinkable, indeterminable, and inscrutable power.114
All the doctrines from that of Bhaskara to that of Caitanya maintain that Soul is atomic in nature and size; it becomes liberated, when there takes place the destruction of ignorance by knowledge, devotion, etc. In the liberated condition it realizes identity or oneness with the Brahman, i.c. Its true nature, in one or other form.115 All the Acāryas, having advocated anujiva (atomic soul) makes the tenability of rebirth of Soul brought about by the subtle body.
Madhva, even though being a Vedantin, does not take recourse to any kind of Monism or non-difference (identity). On the basis of Upanisads and other works he establishes a theory that Soul is atomic (anu) and infinite, but because of being independent and eternal, it is neither the modification of Parabrahman, nor Its effect, nor its part. When Soul becomes free of ignorance it realizes the lordship of the Brahman or Visnu.116
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