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Nature of Salvation
Samvara (7) Bandh, (8) Nirjara and (9) Moksa. The whole universe is also analysed into two eternally independent catagories of Jiva and Ajiva. The Jiva is 'chetan' and the 'Ajiva' is Jada'. The Jive (Soul) has consciousness and the Ajive (matter / objects) has no consciousness. "Roughly speaking what is 'Purusa' in Samkhya and Yoga system of philosophy, Atma in the 'Nyaya', the Vaisesika and the Vedanta thoughts, is Jiva in the Jain Philosophy. The essence of Soul is conceived in self consciousness absolutely devoid of any materiality.
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Like most of the schools of Indian Philosophy, according to Jainism the knower is the soul. The knowledge is apprehended by the soul." The soul is not an exclusive possession of human beings, according to Jainism. It allows the soul principle to extend to all the living things of the universe" "It is these souls in plasma that lie scattered in every nook and corner of the universe and each is the doer of good or bad deeds to reap the consequences of which each takes the repetition of births and deaths according to the merits of its own karma"3
The Jaina Scriptures in general and the Ganadharvawada (Lord Mahavira's last discourse with his chief disciples) in particular describes "this soul as traversing in this transitory world" It is called a great traveller who sails his ship (body) into the ocean (samsara). "The life is the journey and the liberation is the destination."
Existence of Soul: 'Existence' is an ontological status of a substance or entity. It is of great importance because fundamentally all the discussions about the nature, the characteristic and classification of a thing becomes tenable only and only if it exists. This ontological status called 'existence' is proved directly by experience e.g we see and prove the existence of what we see. But then there are things that exist but we can not have direct sensuous experience, such existence is proved through Logic (inference etc) or though language etc. 'Soul' or Jiva is a very 'subtle substance' and its direct perception is not possible. Gautamswami, one of the chief disciples of Lord Mahavira, when doubted the
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