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Jiva OR THE THEORY OF SOUL
matter, it becomes visible. 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 samsāri Jivas. A Jiva is the enjoyer of the fruits of the karmas.
The Jiva is formless but when embodied, it occupies the same extent as its body. It has the character of upward motion, A Jiva fills up either a small or large body. This view is criticised by the Vedāntins 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 argue that just as a lamp illumines 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 pradeśas in the Lokākā sa. As regards the characteristic of upward motion, it has been stated in the Pancāstikāya that when a soul is freed from the impurity of the Karma, it goes upward to the end of the Loka. The point has been discussed already with reference to Sidda-Silā.
The samsäri Jivas or the transmigrating souls are divided into two kinds : those with minds (samanaska) and those without minds (amanaska).23 The mind is either physical (dravya) or psychical (bhāva). According to Jaina thinkers, mind is anindriya or non-sense-organ. The other senses are external while the mind is internal. The mind does not come in contact directly with any object; it cognises such objects as are already perceived by the senses. The physical mind is nothing but the material atoms transformed into the form of mind.14 The psychic mind is the result of purity of soul. Those endowed with mind possess the power of discriminating between the good and the evil.
The transmigrating souls are of two classes : trasa (mobile) and sthāvara (immobile). This distinction is based on the fruition of the karmas, not on their character of movability or
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