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Reals in the Jaina Metaphysics tute the physical frame of a plant, it is elemental matter which forms the bodies of the earth-bodied etc. Does not this difference in the bodies of the two classes of organisms imply a difference in their “Consciousness” and “Souls” ? The Jaina's of course endow the earth-bodied etc. with the power of tactile perception; but their tactile perception, is certainly much more simple and much less complicated than that of a cellular body like that of a plant. It is impossible to characterise the “Consciousness” or the “Souls” of the earth-bodied etc. as anything more than responsiveness to stimuli, a responsiveness of the barest kind, infinitely simpler than the responsiveness in a plant or an animal.
THE SOUL OF SEVEN KINDS In accordance with the principles of the Syādvāda or the theory of Possibility, the Jaina's draw attention to the seven stand-points from which the Jiva may be viewed.
SAPTA-BHANGA-NAYA
To give an idea of the nature of a substance, its attribute is to be stated and the substance, described in relation to it. The Jaina philosophers maintain, that to show the relation of a substance to its attribute, no less than seven statements. are necessary. These seven statements are called the seven Bhanga's and the Jaina consideration of Reality is based on this Sapta-Bhanga-Naya or theory of seven-fold Possibility.
Jiva or Soul is a substance and Astitva or existence, say, is one of its attributes. To understand the nature of the soul, we must understand its attributes e.g. Existence etc. But, then, all is not said when it is said, "soul exists"; rather, in saying so, we make only a partial, imperfect, one-sided and consequently, incorrect statement of truth. Hence, it is necessary to enquire into the true significance of the statement, 'soul exists'.
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