Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

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JIVA OR THE THEORY OF SOUL
In metaphysics, man through different ages and stages of philosophy has observed the self and the non-self, and has always tried to apotheosize one or the other, or to strike a sort of compromise between the two. He has formulated either one substance, like the Brahman of the Vedantin or the matter of the materialist or else many substances. Jainism takes its stand upon a common sense basis which can be verified by everyone for himself.
As we have already seen, the Jaina thinkers divide the universe into two independent categories, the soul (jiva) and the non-soul (ajiva or non-jiva); these two substances are everlasting, uncreated and co-existing. This division is logical, perfect and unassailable.
The central subject of every philosophy which preaches self-realization as the goal of life is the "Self" or "Spirit" as it has been called by some. All of them are agreed on the following points. The soul is neither the body nor the senses. All these latter are material. The soul is eternal. It is as such, free from suffering the sin; but due to inhabitation in the body and association with the mind and senses, it thinks, acts and experiences. The soul's involvement in the process of births and deaths is beginningless, but can have an end when it attains salvation. All souls are essentially the same in nature but the difference is due to the process of Karman. The most exalted order is the attainment of Paramatman by the Atman. One of the oft quoted statements is: One without a Second.
The Jaina philosophers have considered the characteristics of Jiva from two points of view- (1) the Vyavahara Naya (2) the Nischaya naya. Vyavahara Naya is the common or popular point of view. It is the ordinary common sense view in which man speaks of objects which he sees or is known to him. Nischaya naya is the realistic point of view (see chapter 8). It is marked by accuracy in expression and precise in description. The description is of the realities which are over looked in popular talk or account. For example, when we speak of an inkpot, we must say, if the pot is made of metal, glass or clay and we must say whether the ink is red, blue or black.
In common parlance, Jiva is translated as soul or living being. An average individual, due to ignorance, regards his body as his soul and bestows all thought and attention to keep his body in comfort. The root cause of our suffering lies in our ignorance of its essential characteristics. In
"All Hindu philosophers admit the existence of the soul, but conceive it in different ways: some think that it is a substance, which is not itself consciousness, but which can become the substrate of cognition, activity and experience (Naiyayikas and Prabhakara Mimamasakas): others, that it is the principle of selfconsciousness itself (Samkhyas, Bhatta Mimamsakas and Advaita Vedantins). Some consider it to be in its essential nature free from all suffering and sin, while others think that it is of the nature of bliss, and
holy.
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