Jainism and Mahavira

Author(s): Bhagchandra Jain Bhaskar
Publisher: Digambar Jain Sahitya Sanskriti Sanskaran Samiti

Page 23

perception) and is potent. It performs actions. and is affected by their results, is conditioned by its own body (characteristic of contraction and expansion), is incorporeal and is ordinarily found with Karma. In addition, it is capable of becoming free from the defect of Karma,gets to the highest point of the universe, knows all and perceives all and obtains the transcendental bliss ever-lasting?2. The nature of soul is considered dual in character. According to the realistic standpoint, it remains the same under all states, while according to the practical standpoint, it is transformed into modes and thus becomes different in number, place and form etc.
The souls are of two types, namely Samsaris (transmigrating beings) those who undergo or subjects to the cycle of wandering into births and experience the fruit of Karmas, and Muktas, the emancipated souls. The transmigrating souls are of two kinds, Trasas (mobiles) and Sthavaras (immobiles). The Sthavaras are further divided into five kinds, viz. earth, water, fire, air and plants possessing the touching sensation. The mobile beings are from two-sensed beings onwards. The senses are five, viz. touch, taste, smell, sight, and hearing. The senses are also of two kinds, the physical sense and psychic sense. Earth, water, plants etc. have one sense of touch and the warm, the ant, the bee, and man etc. have each one more sense than the preceding one. These living beings possess of some essential characteristics called Pranas, viz. Bala, Indriya, Ayu, and Ucchavasa (breathing). The means of birth of beings are also dicscussed. It is of three kinds, viz. i) spontaneous generation, Sammurchhana ii) birth from uterus (Garbhaja), and Upapadajanma (that is the seat to which the soul goes and in which it is born).
The existence of soul is proved from the word "Soul" itself. The very thought whether the soul exists or not proves its existence, because man can think whether something is a pillar or a person while an inanimate substance cannot. No one except the soul can raise doubt. Modern scientists are also realising the existence of soul. For instance, it is said that “This world is not a machine without soul. It has not come into existence by accident. Behind the veil of matter, is working a mind and consciousness. This force may be given any nomenclature."
22. Pancastikaya 27-8.