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JAINA PSYCHOLOGY
The same is the fact as regards the enjoyment of human and heavenly lives. The Jaina thinkers do not believe in a systematic and gradual evolution of mind. They hold that all the states of life are ascribed to the karmic forces associated with each worldly soul. They may lead the soul to a higher state as well as to a lower state according to their nature. The soul has to accompany them. It is not necessary that a soul which has once attained the human state of existence will also achieve the same in the next birth. If the karmic forces associated with it are fit for achieving human state, it will necessarily get human life. If the forces are not favourable to human life, he may go to any state of existence in accordance with the innate nature of the forces.
There is an interesting illustration in the Uttaradhyayanasutra regarding the nature of the cause of a particular state of life. Three merchants started from their own place to a different place. Each of them had his own capital. They started some business there. One of them gained much, the second returned with the same capital, and the third came home after having lost his capital. Now, the capital is human life, the gain is heaven, and the loss is in the form of hellish life or animal birth. He who brings back his capital is to be compared to one who goes again to human life. "Those who through the exercise of various virtues become pious householders, will be born again as men, for all beings will reap the fruit of their actions. But he who increases his capital is like one who practises eminent virtues. The virtuous, excellent man cheerfully attains the state of gods. He who practises evil acts and does not fulfil his duty will be born in hell.... A wise man weighs in his mind the state of the sinner and that of the virtuous. Quitting the state of the sinner, the wise realises that of the virtuous." There are definite causes prescribed by the Jaina thinkers that lead to various states of life. It is only through the exercise of them that a man can attain a particular state of existence (gati).
CLASSES OF BEINGS
We have so far discussed the general nature and logical and moral necessity of the theory of transmigration, metempsycho
1 Uttaradhyayana-sūtra, VII, 14-5.
2 Vemāyāhim sikkhāhim je navā......
Ibid., VII, 20-1; 28; 30.
