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INTRODUCTION TO JAINISM
the influence of bhavyatva. At that moment the second phase begins: that of self-directed evolution.
Still another concept in relation to evolution and the path the disciple has entered is yathā-pravritti-karana, which means “beginning cause." It is the urge which is felt even in the most primitive consciousness to liberate itself from the chains of bondage and karmic obstacles. This quality too belongs to the inherent nature of the soul. In humans this energy acquires a very special meaning: it is this urge, this energy, which a person can choose at the beginning of the path of self-conscious, self-directed evolution; it temporarily pushes aside most karmas, and thus brings the consciousness face to face with all individual karmas which obstruct the vision and freedom of the soul. This gives to the aspirant the hope and courage to wage the battle which will lead to victory and Jinahood.
Thus, if we consider these two concepts of bhavyatva and yathāpravrittikarana -i.e. the ever-present inherent power of liberation, and the power to face the inner “enemy” which we are bound to conquer – we may, I think, conclude that there is an inherent doctrine of evolution in Jainism. Thanks to these two qualities of the soul the pilgrimage of the soul moves predominantly in an upward direction. All changes of form - parināma – in the vehicles of the soul continuously move in the direction of greater accomplishment, upwards through the realms of nature towards perfection.
The inherent qualities, i.e. knowledge, joy, energy, and compassion of the soul – which by nature is immortal – can never be extinguished. Temporarily they can be obscured by the karmic “molecules“ sticking to them, but in the end the aspirant soul, with all its noble qualities, will always conquer and thus the highest goal of evolution will surely be reached by every one of us.
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