Nature of Soul in Jainism Parapsychological View Point

Author(s): N M Kansara
Publisher: Z_Nirgrantha_1_022701.pdf and Nirgrantha_2_022702.pdf and Nirgrantha_3_022703.pdf

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N. M. Kansara
Nirgrantha
Yoga wanted to prove the soul as eternal and unchangeable and to that end they did not accept the existence of any qualities in the consciousness : And where, however, it was but contingent to justify any change or modification, they took it to be rather subsidiary, or metaphorical, or even imaginary. On the other hand, the Nyāya-Vaisesika systems did accept the existence of qualities which were created and destroyed; but with the view on preserving the essentially eternal and unchangeable nature of the soul in which the basic substance was not subject to any real change or modification. They further supported it with the argument that the qualities/properties are totally different from the substance in which they reside, and hence their origin or destruction cannot be regarded as the origin, destruction, or modification of the soul-substance. Like the Jaina and the Samkhya-Yoga systems, the Nyāya-Vaišeșikas also accepted that there were numerous souls, all different in different bodies, but instead of taking them to be of the size of the bodies they occupied, they took them to be all-encompassing, eternal and unchangeable. In their concept of the relation between quality and substance, however, they part company with the Samkhya-Yoga and agree with the Jainas. The Jaina tradition, differing as it was from these two traditions, posited natural and essential powers like the consciousness, joy, endeavour etc., as part of the nature of the soul, and recognised their natural modifications or aspects; so that even in the unembodied state like videha-mukti, the cycle of essential powers like consciousness, joy, endeavour etc., and their modification would persist. It was the logical necessity and perfect rationality.
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The Reasons of the Difference in points of view Of the philosophers who founded these systems, Kapila, believed to be the traditionally founder of the Samkhya-darsana, has been recognized as one of the best Siddhash! in the Bhagavadgitä, and later was looked upon as the fifth incarnation of Visnu in the Bhagavatapuräna (c. 9th cent. A. D.)12. The founder of the Yoga tradition is said to be Hiranyagarbha', and the great seer Gautama is the first to codify the Nyāya system; while Kaņāda, an equally profound seer, founded the Vaiseșika system. The latter seer is said to have a direct perception of superhuman beings like gods etc!4. The Nirgrantha Tirthamkara Pārsva, too, was a famous Siddha endowed with direct perception of superhumans and with the intrinsic kevala-jñana. All these enlightened seers had realized the atman (Self) and hence they propounded their concept of the atman according to their personal experience and bothered the least for a logical presentation of it. They rather preferred to utilize day-to-day examples of practical life and metaphors. But when it came to explain and intellectually analyse as also to refute each other's view-point in a bid to strengthen their position, on the part of the acāryas who inherited these philosophical concepts through an uninterrupted line of disciples, they tried to help their followers grasp the truth by means of mere intellect-logicand rational outlook. They ignored the warning of the Upanisadic seer that this