Portrait of Jain Religion

Author(s): Narendra Jain
Publisher: Prakrit Bharti Academy

Page 77

(6) Enjoyer of the fruits of all karmas-good or bad; (7) Innumerable number of worldly soul caught up in the process of transmigration;
(8) Have the potential of liberation from worldly life.
EQUALITY OF ALL SOULS
Jain religion believes in the equality of all souls, irrespective of their life form. Based on mobility, all Jivas are divided into two categories: non-mobile or sthavar with only one sense (of touch). And mobile or trsas that can move on their own and are endowed with two to five senses of touch, taste, smell, sight and hearing. The lowest form of physical body has only the sense of touch. Trees and vegetation have souls with sense of touch, and are therefore, able to e4xperience pleasure or pain. Above the single sense Jivas are microorganisms and small animals with two or three or four senses. The highest in the order are the Jivas with five senses. The highest grades of animals and human beings also possess rationality and intuition (manas). As a highly evolved form of life, human beings have a great moral responsibility in their mutual dealings as well as in their relationship with other living beings and the universe.
The review of the Jain theory of Karma is amply illustrative of the scientific orientation of Jain philosophy. Indeed, Jain religion is an ensemble of scientific spiritual techniques to know and realize the eternal self. Inbuilt in its schientific and rational vision (Samyak Drsti) is the methodology with a clear road-map of achieving liberation through a life based on renunciation and detachment from material bondages, self-introspection, contemplation, meditation, penance, restraint, austerity and practice of comprehensive non-violence in thought, deed and expression. Baraha Bhavana (The twelve spiritual perceptions)
Widely recited Jain prayer frequently in usage particularly on the sad occasion of the death of near and dear ones contains the essence of the Jain theory of Karma. There are several versions in
66
"
A Portrait of Jain Religion