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Jaina
Answer to Three Questions
10. The above conception of existence of the universe is peoullar to Jainism. It is worth knowing in detail. But we will have to leavo it bore for some other occasion. The modern discoveries about atom, about sound, about space, about light, about the existence of life in plant, earth, water, afr etc. have reference in one or the other form in ancient insight found in Jalpa literature,
11. By virtue of the third common attribute namely Arcaness, each of the six kinds of substances have always some shape or form. The speol. fic attribute or the essential nature of the soul is Cetand which means consclousness, the power of cognizance, the awareness or the knowledgo. Some of the other specific attributes of soul are faith (Darsana or Sraddha), Conduct (Caritra), Bliss (Sukha). The growth of these attributes is condl. tioned by tbe spiritual growth of the individual goul. In case of a liberated soul, the knowledge manifests itself infinitely, comprising within itself whole of the universe, He becomes Omniscience. The bliss also manifests itself perfectly.
12. The Infinite number of souls are divided into two categories (1) worldly souls (Samsarl.jivas) and (2) the liberated souls (Siddhas). Those wordly souls or living beings who indulge in the bellef of oneness with other substances and with the thought activity of attachment, aversion and ignorance, which is the main knot of bondage of Karmas, are subjected to the cycles of birth and death. They are born again in four states of existence (Gat), namely Hellish being (Naraka), lower animal (Tiryanca), Human being (Manuşya) or Divine being (Deva). They are associated with karmic-bondages and pass infinite time, indulging in auspicious and evil thought-activity. They are Samsarl-Jīvas, the wordly souls.
13. To understand the reply to the first question namely what 18 the holy name and form of God-one must know what the term 'God' means. God according to Jainism is a liberated and perfected soul. He is included in the second category of souls known as Siddhas. All Gods are Siddhas, As the universe is Anadi and Ananta, the God is not the creator or destroyer of the universe or any of the six kinds of substances, making the universe. By virtue of its attributes of existence and changeability as observed above, each substance--may be soul or non-soul-is never created nor destroyed. Each of them is without a beginning or an end; only its states or conditions (Paryayas) are changing.
14. This may appear to be an apparent paradox or contradiction. But when one appreciates the significance of the above definition of Sat, It may be found that it is the most accurate description of the actual state
Sambodhi 6-3, 4
