________________
A SOURCE-BOOK IN JAINA PHILOSOPHY
117
tence of the ātman. We see with our eyes and we see objects which are within the range of the sense-organ of sight. Similarly, there should also be a favourable circumstance of the presence of the light. Therefore, the function of sense-organ is limited by its physical capacity and environmental factors. But the experience of sight will be possible if there is a Self which perceive.
Those who question and those who doubt the reality of the Self have no valid arguments to give. The Self is expressed through the experiences of the senses. The Self cannot directly be seen through the senses. It can be inferred through its effects. Consciousness cannot belong to the material and non-living object. Therefore, the Self is different from the non-living object. We have seen that those who argued that consciousness is the product of the physiological and chemical changes in the brain cells, have not been able to prove that the brain cells or the chemical effect is the soul. They have not been able to show that the physiological processes produce mental states, although some Naturalist Psychologist like Pavlov have tried to demonstrate that all activities of an organism are physiological. It is of the nature of stimulus response and conditioned reflex. Moreover, evolution of anything has to be from within its nature. Nothing can evolve from something which is not of its nature. Therefore, the development of life has to be from life only. It cannot be from nonliving to life. That would mean arising of something out a thing of a different nature, as the Asatkāryavādin would assert. Therefore, it would be proper to consider that the immaterial soul and the material body are qualitatively different.
.
CLASSIFICATIONS OF JIVAS
Jivas have been classified into different types on the basis of the different principles. The foremost classifications of jīvas is (1) Mukta jīvas (liberated souls) and (2) Saṁsārī jīvas (soul involved in this world). This classification is based on the principle of the attainment of perfection.
Of the Sarhsārī jīvas, there are different classifications again on the basis of different principles. For instance, on the basis of the principle of the capacity of movement jīvas have been classified into :
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
