Some Jain Concepts and Conduct

Author(s): Sushma Singhvi
Publisher: B J Institute

Page 64

The Concept of Ātman]
53 implied in the pūrvamīmānsă system, which attributes the qualities of knowledge, activity and experience to the soul.''
Bhatta and Cārvāka propound Jiva to be consisting of pañcha-Bhūtas; as such, according to them, Jiva must be mūrta. Jain view contradicts this on the basis of distinction between pañcha-bhautika pudgala and Jiva, Pudgala being mūrta and Jiva being amūrta.
All systems given above, except the cārvāka system, are dualistic and realistic in nature but Vedānta is monistic in nature. It holds Brahman to be the only reality. They hold that empirical self is a creation of illusion and transcendental self is free from all bondage. All moral responsibilities lie with the empirical self."
According to Jain point of view there is no distinction between the mundane and liberated souls as far as dravya is concerned. Nevertheless mundane soul possesses impure mode in comparison to the liberated soul. This two fold classification of the souls appears to be self contradictiory but it is not so, because a soul which is not yet liberated has got to be mundane till liberation. It can not be assumed that the mundane soul was ever in liberated state as accepted in the Sadāśiva point of view because there is not rationale in believing that a liberated soul should accept a state of bondage on purpose.
Above discussion is helpful in understanding the concept of ātman, attributes of Jiva and nature of soul.
Attributes of Jiva : Nemicandra Siddhānta Cakravarti gives the following nine attributes of Jiva. The commentator Brahmadeva contradicts the above mentioned one or the other school of thought by the given attributes : (1) Jiva : It is a conscious entity. Here self is conceived as
distinct from matter. This, according to Bramadeva, refutes
the Cārvāka view of self. (ii) Uvāogamao : It is endowed with apprehension and