Basic Principles Of Jainism

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

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this world, we do not meet with Jiva or pure life as such. Jiva or the living substance is found mixed with non-living substance.
The primary characteristic of Jiva is consciousness which is the hall-mark and centre of life. Attentiveness is its inherent feature as without it, it cannot have conation. It is the prerequisite of any kind of knowledge. From the popular point of view Jiva is possessed of four pranas, bala or power, indriyan or the senses, ayu or life and ana-prana or respiration. The Indriyan or senses are five viz. sight, hearing, touch, taste and smell. Bala or power is of three kind's viz., the power of the body (action), of speech and mind. From the popular point of view, these vitalities mark out the living beings.
Consciousness which is technically called Upayoga functions manifests in two main ways: Darshana (perception) and Jnana (knowledge). The difference between Darshana and Jnana is that in former, all the details of an object are not perceived while in the latter details are known. The distinction between the two terms which are of frequent occurrence in Jaina philosophy must be clearly understood. Darshana is an indeterminate stage in the process of getting knowledge. The sense-object contact which initiates the process of knowledge first stirs the consciousness and in this stage there is a mere awareness of the presence of an object. As such, there is only an indefinite and indistinct idea about the object in question. The details about the object are not perceived and naturally there is no question of identifying the object as belonging to a particular class or group. The process of analysis which is inherent in the human mind enables the conversion of more sense awareness into sense perception. The vague consciousness of the object presented to the sense is replaced by a definite comprehension of the class characteristics of it. The distinction of the object is grasped and this paves the way for a further expansion of the domain of knowledge.
In this world we find Jiva normally in some form, though from the real point of view, Jiva has no form; it has neither colour, nor taste, nor smell nor touch. In its natural condition, Jiva is non-physical and invisible. It is only because of its association or combination with pudgala or Karmic matter, it takes visible form. It is only when Jiva is in bondage of Karma (pudgala) that we find it possessing the characteristics of the latter viz. form, touch, taste, smell and colour. The souls in bondage and subject to transmigration are called samsari Jivas. A Jiva is the enjoyer of the fruits of the karmas.
The Jiva is formless but when embodied, occupies the same extent as its body. A Jiva fills up either a small or large body. This view is criticized by the Vedantins who contend that it is impossible that the same Jiva can enter the body of a fly or an elephant. In support of their view the Jainas urge that just as a lamp illuminates the whole of the space by its lights, whether it is placed in a small pot or a big room, so also, a Jiva contracts or expands according to the size of the body in which it is embodied. This is only from the popular point of view as according to the realistic point, the soul occupies innumerable pradesas. Jiva has the property of upward
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