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9) The Jaina Theory of the Soul
65
eighth Khanda of the Chandogyopanisad, it is said that when a man departs his speech is merged in mind, his mind in breath, his breath in fire, which in the highest being is sat. Now, that which is the subtle essence has its self. It is the self, "and thou Oh Svetaketu, art that." In the eleventh Khaṇḍa also, we read that when the body withers and dies and the living self leaves it, the living self dies not. Jacobi says that here we come nearer to the concept of the soul. It differs from the Jaina concept in that the soul here does not possess a permanent personality, for in mukti the jiva is merged in Brahman and its individuality is lost. For the Jaina, McTaggart's analogy of the 'college of selves' would appear to be apter, although what type of spiritual unity there is in Mokşa, Jainism cannot say. McTaggart seeks of the unity of the absolute as that of a society. All the selves are perfect, and "if an opponent should remind me", he writes, "of the notorious imperfections of all the lives of all of us, I should point out that every self is in reality eternal and that its true qualities are only seen in so far as it is considered as eternal."49 Sub specie eternitatis it is progressing towards perfection as yet unattained. The never-ceasing struggle of the soul is an important tenet in Jainism. The universe is not, theu, an amusing pantomime of infallible marionettes, but a fight for perfection, in which "something is eternally gained for the universe by the success". The Jaina outlook is melioristic.
48.
na jivo mriyate.
49. Pringle-Pattison (A. Seth): Idea of God, 2nd Ed., Ch. XX. p. 391.
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