Fundamental of Jainism

Author(s): Prithviraj Jain
Publisher: Prithviraj Jain

Page 10

well as unchanging. Jainism rejects both the theory of impermanence accepted by the Buddhists and the theory of absolute permanence expounded in the Vedanta system. It believes in permanence in change. From one point of view, substance is permanent and from another it is subject to change. That is why (substance or reality is also defined as consisting of three elements : origination, decay and permanence.21
Par ga yas originate and decay but the gunas remain permanent. Consciousness, for example, is regarded as a quality (ouna) of the soul. There cannot be any time when the soul is absolutely devoid of consciousness. But pleasures, pains, etc., are merely various modes (par ya yas) of the soul. They appear and disappear.
II Substance is classified in Jainism as follows: --
1. The Soul or "Jiva.” Consciousness is the very essence of the soul. In its pure and natural form the soul is believed to have unlimited knowledge, perception, strength and bliss. The inherent characteristics are the same for all souls. Souls are divided into two classes : emancipated (Muktı) and worldly (bardha or sam sarin). The emancipated souls have purified themselves of the dross of Karmic matter, risen to the higest loka and attained infinite kn owledge and perception and unmixed bliss,1 The worldly souls are in embodied form, clouded by the Karmic matter which gives rise to various pleasures and pains according to its nature and intensity.
The Jains believe that all living beings are selfexistent and eternal, found originally in an impure
21 I bid., 5. 30. 1 Panchastikayasamayasara, 28.
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