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INTRODUCTION
CXXXV
If the question is where is the cow and if it is actually grazing in the compound we have to answer the cow is in the compound and it is not in the cattleshed Affirmative predication from the swakshetra and negative predication from parakshetra where it is not. Similarly historical proposition may be said to be true in its own period, and not true in another historical period. Alexander's invasion of India is an event which took place before the beginning of the Christian era and therefore cannot be associated with the historical period of the Christian era. Hence we have to say that the invasion took place in B.C. and not A.D from the point of view of kala. So this doctrine becomes an obvious statement according to common sense point of view and need not be considered to be an extremely intricate philosophical doctrine. Yes in spite of its obvious nature based upon commonsense point of view it has been misunderstood by many non-Jaina thinkers and even the great Sankara dismisses the doctrine as a prattlings of a mad man. With this short account of philosophical background of Jaina darasna, we may go to examine some of the important categories in detail
Java or Soul:-The term Jiva represents a living being. It denotes a spiritual entity. Its essential nature is Chetana or thought. Jiva is defined by the Jaina thinkers as an entity which lived in the past, which continues to live in the present and which will certainly live in the future also. From this definition it is clear that the term Jiva or soul is an entity which had no beginning and which will have no end. It is beginningless and unending continuous existence of a spiritual nature. This Jiva or soul is mainly of two kinds-Samasara Jiva and Moksha Jiva. The soul that is embodied, life in the concrete world of biological kingdom associated with the karmic bondage is the Samsara Jiva; the soul that is free from such karmic bondage and which transcended the cycle of Samasara and which had attained its nature of intrinsic purity as a result of liberation from karmic bondage is Moksha Jiva. This conception of Jiva may be said to be the central doctrine of Jaina philosophy, all the other categories being merely secondary and subsidiary to the central entity. The Samasara Jiva itself is divided into four main classes, or Gathis
