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Jain Philosophy of Soul
109 What is mainly to be noted is the main division of souls into Mukta (emancipated) and Baddha (in bondage) all Samsāri Jivas. Dr. G.N. Joshi observes that, "the division of the Jiva is not a real metaphysical division, it has no bearing on the substantial nature of the Jiva, but these differences are differences of the physical bodies in which the Jiva is embodied. There is a very complicated and detailed classification of the Jivas - but it is not of use for our metaphysical
purpose. 37
In my humble suggestion, if someone wants the classification of souls on a metaphysical ground, one can get it from the Guñasthāna point of view, i. e. Jivas divided into fourteen divisions or fourteen ranks, each depicting the soul in its metaphysical status - from utmost polluted to perfectly pure. Of course, here also the question of deciding the Guņasthāna and its verification is not possible. However, in principle, it can save the purpose of ranging the innumerable souls form its lowest level to the highest possible. 5.1.6 The Holy Pentad
The austerities and sincerest self-effort is a very major aspect of the ascetic spirituality revealed and propagated by the Jain Munis and Áramaņas. The real Jain faith is reflected in the Jain form of religiousness where the central theme is the obeisance or adoration to the holy pentad : five (types of holy souls. Here the classification is of souls who have achieved the spiritual progress in some good, considerable degree to the highest degree. These souls are all the Arhats, all the Siddhas, all the Achāryas, all the Upădhyāyas and all the Sādhus. This classification, however, does not involve all the souls existing in the world. It is the classification of souls who, on a spiritual ladder, are at much higher stage than we the ordinary Samsāris. In Jain faith, even then, the conception of this holy pentad is much popular because the five-fold salutation, which destroys all sins has became the part of Jain worship and devotion. 5.1.7. Conclusion
We have tried to understand the Jain conception of Jiva or soul, what does it mean and what is its nature. Soul being a subtle substance, its existence needs to be proved very logically and scientifically. I feel the Jains have excelled in their expertship at logic 37. Dr. G.N.Joshi, Atmā and Moksa, (1965). 239
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