Path of Arhat

Author(s): T U Mehta
Publisher: Sohanlal Smarak Parshwanath Shodhpitha Varanasi

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The Path of Arhat : A Religious Democracy
forceful energy that all-destructive and forceful bombs can be constructed therefrom. It is this energy, this power which is identified by Jainas as real spirit. Hindus identify it as ‘Sakti'. This spirit, this motivating force, is known in Jaina terminology as Jiva'. Terminologies may differ but the essence is the same. In terms of Psychology this motivating force is pure consciousness, pure knowledge (Kevala Jñana ) unhindered and unobstructed by any “kaşaya', i. e., passions such as pride, prejudices, predictions, anger, avarice and malice. It is true to emphasise that it is this energy, this spirit, this inotivating force, which enables humans to perform all their small and big adventures in life and animal as well as plant life to grow into this bewildering multiplicity of existence. Even otherwise, various mental experiences of man point to something which is experiential, some constant entity which gives meaning and significance for changing modes. This is the soul or the self. From whence this energy came ? Jaina answer is that it is eternal and is also indestructible. It has no beginning and will have no end. Mokşa-Salvation, according to Indian thinking in general and that of Jaina in particular is not an end of the spirit. It is the state of total liberation from the bondage cf matter-Ajiva, Science also believes that matter is indestructible. It may change forms, but the essence, the substratum, is not destroyed. This change of form or circumstances is known in Jainism as 'Paryāya'. The principle is illustrated by taking the case of an earthen pot. Earth can be shaped in forn of a pot or of any other vessel, just as gold can be shaped in any ornamental form. However, whatever, be the form or shape, the substratum, namely the earth and the gold, remains the same. Similarly Jiva may assume the form of a plant or an animal or a human being, it remains the Jiva of equal potentiality, though at a different stage of development. Thus, the Jaina philosophers do admit that the Jivas like Ajivas are characterized by appearance. When a Jiva is born, it appears that he is born for the first time. Similarly when one dies it appears'