Jain Journal 1993 10

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

Page 40

96
The strong Jaina animistic belief in the presence of jiva in all types of living beings in opposition to Christian doctrine of the soul is strongly founded on philosophical criterion and existential situation : 'Life is dear to all' is the fundamental presumption. 'All beings are fond of life, like pleasure, hate, pain, shun destruction, like life, long to live, to all life is dear' (Acaranga, 1.2.3.4b). Sūtrakṛtānga says that 'it is the maxim of general application, it is the true principle, the religious reflection; the maxim holds good with regard to every living being' (11.2.80). The phenomenon of existence is taken as the second arugument: 'As the nature of this (i.e. man) is to be born and to grow old, so is the nature of that (i.e. plants) to be born and to grow old'. Lastly the principle of reciprocity is followed: 'As it would be unto thee, so it is with him whom thou intendest ...' (Acaranga 1.5.4-6).
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The need here to make this clarification on the outset is for us to understand the fundamental difference in the 'vision' between Christian thinking and Indian understanding. We need more clarifications in this because in my opinion, 'integral' salvation which embraces not only the human race, but also nature and animal kingdom is not possible at all unless we fundamentally believe in the presence and the spiritual capacity of an eternal soul in every living being. And further, ethical values like Ahimsa will evince only 'sympathy' for life (whenever they are of use to us) than an intrinsic value in it if we do not accept the presence and capacity of a precious lifeprinciple in animals, in vegetative life as in man. There is a chance of this great principle of ahimsa becoming extravagant of other living beings whose real nature (the quality of the soul) is in par with that of man, are considered secondary to man.
It is pertinent in this context to refer to the basic tenets of Jainism which believes in the plurality and equality of jivas. Jiva in its embodied state is innumerable and we find varieties of beings in this universe and visibly unequal but in its original identity, which is the same in the liberated state, they are equal and innumerable. What we see as limited, conditioned living beings is only the image or the 'shade' of perfection. The limitedness is due to the accumulation of karma
8 See my article on Jaina concept of person. Jain Journal. Jain Bhavan Publication, Jan '91, pp 110 11, and also on Jaina Spiritual, Journal of Dharma, Vol XIII No. 3, Sep '88 pp 222-23. also Tattvärthasutra 5, 2-3 S. C. Jain, Structure and function of soul in Jainism, Murtidevi Jain Granthamala, English Series No. 7, pp 153-54