Studies in Jainism

Author(s): M P Marathe, Meena A Kelkar, P P Gokhle
Publisher: Indian Philosophical Quarterly Publication Puna

Page 94

THE JAINA CONCEPT OF JIVA AND SARVAJNATA
tory will not be intelligible. But this is an absurd position. It is commonly accepted that non-practical unknown piece of knowledge cannot establish its meaning. That which is itself unconscious cannot help some one in cognising other things. Unless we our
low our own experience, how can we claim to know others ?
II The distinction between the empirical and the spiritual self is based on the distinction between what man actually is and what he may become. Potentially the soul possesses infinite knowledge or is omniscient, which has been substantiated by certain principles of the Jaina ethics and metaphysics.
Firstly, the concept of gradation in the form of Pañca Paramesthi (Five kinds of Divine souls) indicates a gradual unfolding of the potentialities of the self : the Arhat (Perfect and embodied souls) the Siddhas (Perfect souls), the Achāryas (experts), Upādhyāyas (experts guiding ascetics) and Sadhus (ascetics devoted to the contemplation of self). The Arthats or the perfect embodied souls possess infinite knowledge and preach the whole truth.
Then there are five kinds of conditions for existence (gati) of the soul - hellish (nāra kiya), sub-human (tiryanca), human (mānusiya), celestial beings (Deva), and libertated beings (Siddha). The different states of existence are the different modifications of Jiva gradually leading to infinite knowledge and happiness. Thus the state of liberation or Siddha-Gati is the ideal state of existence of the soul.
There is a tendency in Jainism to classify souls according to the degrees of their development because there is a belief in the natural upward movement of the soul by virtue of which one can reach to the highest state of existence. There is a tendency towards a serial gradation from the less perfect to the more perfect. There is such a principle known as Mārganā or Gradation of fineness of the Jivas. Every soul is potentially equipped with four-fold infinitness. (Ananta-Chatustaya).
Hence, we find a gradation according to the stages of spiritual development of the soul. The inner light, the quest of perfection, is never extinguished in the soul. Omniscience is the legitimate claim of very soul as it follows from the essential nature of the soul as consciousness. Omniscience is the natural culmination of consciousness. However, it does not come all at once. There are