Structure and Functions of Soul in Jainism

Author(s): S C Jain
Publisher: Bharatiya Gyanpith

Page 70

66 :: Structure and Functions of Soul in Jainism
the above discussion is that the conscious and the unconscious entities must be distinguished both in their structural and functional aspects. If so, materialism cannot be said to have established the truth of the soul.
Vidyānandin's Criticism of Materialism
Vidyānandin puts forth a number of arguments to show the existence of the self as distinct from matter. Firstly the existence of the soul is proved by the experience of l. Secondly the distinctive characteristics of the soul and matter prove the soul to be a distinct substance. Thirdly the ways of their comprehension being different, the soul must be held to be a distinct substance from matter." The feeling of selfhood has been taken to be a proof for the existence of the soul. Everyone feels himself as distinct from his organs, his nerves and his brain; and this distinct experience leads to the existence of the soul as a distinct entity from matter. "The Jiva exists because we perceive it directly, in the form of bliss, etc. The experience of 'l' is independent of the senses and is felt clearly and consistently."2 This self experience is a presupposition of all conscious processes. In the Višeșāvaśyaka Bhāșya it is said, “Oh Indrabhūti, the self is indeed directly cognisable to you also. Your knowledge about it which consists of doubt, etc., is itself the self. What is proved by your own experience should not be proved by other means of knowledge. No proof is required to prove the existence of happiness, misery, etc.... If the object about which one has doubt is certainly non-existent, who has a doubt as to whether I do exist or I do not exist."3 Descartes also proved the existence of 'l' on the possibility of thinking. To take a general view of his argument we can say that the self is established on the ground of its functions.
1. Ibid., p. 27 (verses 102 & 103) 2. Ibid., p. 26 (verses 96 & 97) 3. Jinabhadra: Višeşāvasyaka Bhāsya, verses 1554, 1555
(quoted by M.L. Mehta in Jaina Psychology, p. 37)