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JAINA PHILOSOPHY : AN INTRODUCTION
Next, consider the word caitanya. It is the abstract noun from cetana which means ātman. Thus, caitanya means the bhāva, svarūpa or nature of ātman. Now, how can the bhāva (nature) of a thing be absolutely distinct from the thing ?
The opponent again argues that ātman is no doubt cetana but that is not without a cause but is owing to cetanā coming to reside by samavāya relation in åtman as is shown by actual experience (pratīti). The counter argument is in the following manner : If you are prepared to accept the evidence of pratiti, you must admit that ātman is by nature upayogātmaka, i.e., of the nature of consciousness. Nobody is aware of being first acetana and afterwards becoming cetana in consequence of the connection with cetanā, or of cetană coming to reside by samavāya relation in him who was at first acetana. On the contrary, he is always aware of himself as the knower (jñātā).
It may be further held that the consciousness 'jñānavānaham' (I have knowledge) would prove a distinction between jñāna (knowledge) and aham (self), for the former is that which is possessed and the latter is that who possesses. This contention is also untenable. Who possesses the consciousness 'jñānavānaham' in the theory of the opponent ? Not the self, because it is supposed to be jada, i.e., essentially devoid of jñāna in itself like a pitcher (ghata). It cannot be asserted that ātman is jada, and yet is able to become conscious. Hence, that substance which has the consciousness as 'jñānavānaham' cannot in itself be jada by nature. Therefore, ātman is not in itself jada by nature which afterwards comes to possess jñāna by samavāya relation, but it is essentially conscious. Soul as a Changing Entity :
The soul is said to be changing. This characteristic is meant for refuting the theory of the Sānkhya and other systems that regard soul as an absolutely permanent entity. They do not admit it as changing. According to the Sāńkhya system, Puruşa (soul) is devoid of form, conscious, enjoyer, permanent,
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