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Reals in the Jaina Metaphysics Tinge and the complexion of the Body is the DravyaLeśyā or material tinge. The soul which is capable of attaining salvation is Bhavya and one which is not so, is Abhavya. Samyak-darśana is the right faith in the verities. The soul which is capable of taking instructions, imitating others, understanding what others say, is a Samjñi Jiva. The soul which is capable of attaining Sarira-Paryāpti is called Ahāraka.
CONCLUSION
The nature and the classifications of the souls according to the principles of the Jaina philosophy are briefly described above. In the above Jaina account many new matters will be seen which are not met with in the theories of the other schools of Indian Philosophy. Some modern biological doctrines may be seen to be foreshadowed in the Jaina conception of the one-sensed animal etc. It must be admitted that there are some philosophical and scientific truths of priceless value in the Jaina doctrine of the soul, notwithstanding the fact that accounts of many supernatural phenomena are ordinarily mixed up with it.
III. THE OMNISCIENCE OF THE SOUL Jiva's OMNISCIENCE
We began our discourses with a consideration of the natures of the principles of motion and rest, of space and of the principle of mutation. These were rigid, unpsychical and unconscious reals. Next, we took up matter which, though unpsychical and unconscious like the foregoing, could influence and be influenced by the conscious subject. We have seen how linguistic sounds which were modes of matter according to the Jaina's, served as instruments for the expression of the conscious real. In Karma we had matter which accounted for the bondage of the soul. Sarīra was a mode of matter which encased the Jiva. The Indriya and the Manas also were modes of matter but they were so much under the influence of the soul that the Jaina philosophers
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