Jain Journal 1969 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 29

JAIN JOURNAL
theory of soul for soul, in Jainism is, as we have already seen, accepted as formless and conscious. 23
The Vijñaptimātratāsiddhi mentions that according to the Jainas, the soul is eternal by nature, and it stretches itself according to the size and shape of the body (jaināh manyante svabhāvato nityo 'pyātma parināme tu aniyatah dirghahrsvakamanusankocavikasasilatvat). 24 The Catuhśataka also points out that according to some philosophers the soul is spread over the entire body. It shrinks and extends according to the dimensions of the body of men or animal. Therefore, a bee, bird, elephant, etc. have their souls in proportion to their bodies (evamı kecit bhramara-sārasa-pipilikā-hastyādi-nāmātma kāyamātra iti tasya sankocam vistāram va pratipadyte). 25 This view mentioned in the Catuhśataka is definitely related to the Jaina theory of soul. Umasvami says that by the contraction and expansion of the pradeśas, the soul expands according to the body, as the light from a lamp gets expansion and contraction according to the dimensions of the room. That is the reason why a soul can occupy the space provided by an ant or an elephant. 26
Acarya Santaraksita in his Tattvasangraha wrote a separate chapter entitled "Ātma Pariksā" or the examination of the soul. There he refuted most of the relevant theories. In this context he examined the Jaina theory of the soul and refuted it on the basis of the doctrine of momentariness as advanced by the Buddhists.
The theory of soul, according to the Jainas, as he described, has been established through dravyārthikanaya (substance point of view) and paryāyārthirkanaya (successive-phase point-of-view). He says: the soul has the characteristic of consciousness only (cillaksana evātmā). In the form of substance, it remains the same under all states (anuratātmaka or comprehensive) by nature, while in the form of successive phase being distinct with each state, it is exclusive in its nature (vyāv?tyātmaka). This two-fold character of the soul is cognised by direct
23 yatha agnirusna parayayenaanyadravyasadharnanavadharyate "ayamagnih" iti, sa cettatsvabhavo na bhavet prativisistasadharanaparyayabhavadagneranavadharanaprasangah. tatha atmano'pi jnanadanyat ve’navadharanam, yato'yamanyadravyasadharanajnanaparyayah tatsvabhavat, tato'nanyo drayyarthadesat. sa cenna jnanasvabhavah satyevamajnah syat, tatascasyanavadharanaprasangh.-Tattvarthavartika, 1.6.
24 Vijnaptimatratasiddhi, p. 7. 25 Catuhsataka, 10.18.
26 pradesasamharavisarpabhyam pradipavat.--Tattvarthasutra, 5. 16; also see anugurudehapamano upasamharappasappado ceda.—Dravyasangraha, 10.