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JIVA OR THE THEORY OF SOUL
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integrated with an abiding entity. The complex whole is constituted of the ultimate triad, acit, cit and Iśvara, respectively standing for the principles of material objects, the principles of individual spirits and God. The relationship between God on the one hand and cit and acit on the other is analogous to that between substance and its attributes. The Absolute is thus a complex which consists of one cosmic and its dependents, the world and the individual selves. The Vaiseșika school recognises the multiplicity of souls as also the reality of the world. . Feeling, willing and thought are recognised as the functions of the souls.
These differences are not of much practical import except in so far as they modify the conception of the state of the soul after liberation.
The Jaina philosophers have considered the characterists of Jiva from two points of view. (1) the Vyāvahara Naya; (2) the Niscaya Naya. Vyavahāra Naya is the common or popular point of view. It is the ordinary common-sense view in which a man speaks of objects which he sees or are known to him. It is the point of view which people take in the normal course (vyavahāro janoditam.)?. Niścaya Naya means the realistic point of view. It is marked by accuracy in expression and precise in description. The description is of the realities which are overlooked 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 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. 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.
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