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JAINA THEISM AND CONCEPT OF SOUL
the fruits of action. Jaina philosophers regard the soul as changing (pariņāmī), doer (kartā) and direct enjoyer (sākṣātbhoktā). It undergoes transformation. It takes births in various species of the four main classes of existence, viz. godly, human, animal and infernal. It passes through different states. It is a doer of actions and directly and primarily an enjoyer of fruits of its actions.
Jaina philosophers maintain that the dimension of soul is equal to the body in which it lives or occupies (madhyamaparimāņavādī). This characteristic of soul refutes the view of the Naiyāyikas, Vaišeșikas, Sāmkhyas, and the Mīmāṁsakas who hold that the soul is omnipresent like ether. They believe in the existence of many souls but do not admit that they are in extent to their own bodies. They say that all souls are all pervasive, i.e. present everywhere. It is a unique concept of Jains that soul is of madhyamparimāņa or equal to the body in which it exists.
M.L. Mehta argues, “Since Naiyāyikas, Vaiseșikas, Sāṁkhyas and Mīmāṁsakas hold that ātmans are many, and if each of them is vibhu (all-pervasive) also, as they believe, then what a wonderful clash and interpenetration of ātmans would ensue? Moreover, each of them would be the ātman of God Himself and each would thereby become a creator, for they believe that God is the creator of this universe.”'S!
Jainism believes that each body possesses a different soul, and hence, there are many souls. It is also held that one body can be occupied by more than one soul but one soul cannot occupy more than one body. Thus, they believe in plurality of souls. On this point Jains differ from Advaita Vedāntins who maintain that soul is one in all bodies.
Dr. Mohan Lal Mehta, “Jain Philosophy: An Introduction",P-103
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