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Jīva (Sanskrit:जीव) orĀtman (/ˈɑːtmən/;Sanskrit:आत्मन्) is a philosophical term used withinJainism to identify thesoul.[1] As perJain cosmology,jīva is the principle ofsentience and is one of thetattvas or one of the fundamental substances forming part of the universe. Thejiva, according to Jainism, is an essential part of how the process ofkarma,rebirth and the process of liberation from rebirth works.[2]
Everything in existence is divided into two independent, everlasting, co-existing and uncreated categories called thejiva (soul) and theajiva (Sanskrit:अजीव non-soul).[3] This basic premise of Jainism makes it a dualistic philosophy.[4]
Jains regard soul as one of the six fundamental and eternal substances (dravyas) which forms the universe. The two states of soul substance are —svābhva (pure or natural) andvibhāva (impure or unnatural state). Souls in transmigration are in impure state and liberated ones are said to be in natural or pure state.[5] The soul is considered to be eternal and sentient.[6] The liberated soul has four qualities: infinite joy, infinite energy, infinite consciousness, and infinite knowledge.[7] A bound soul suffers because it is not aware of its true nature of ultimate bliss and omniscience.[8] Souls are not material, but expand or shrink to the size of the body.[9]
Jain philosophy is the oldest Indian philosophy that completely separates matter from the soul.[1] According toThe Theosophist, "some religionists hold that Atman (Spirit) and Paramatman (God) are identical, while others assert that they are distinct; but a Jain will say that Atman and Paramatman are identical as well as distinct."[10]
According to the Jain text,Samayasāra:
Know that theJiva (soul) which rests on pure faith, knowledge, and conduct, alone is the Real Self. The one which is conditioned by the karmic matter is to be known as the impure self. – Verse 1-2-2
According to Vijay Jain, the souls which rest on the pure self are called the Real Self, and onlyarihant andSiddhas are the Real Self.[11]
According to Jain philosophy, the soul undergoes rebirth. Depending on the karmic particles attached to a soul, Jain theology states a being is reborn in one of fourgatis (states of existence), namely, heavenly being (deva), human (manushya), hell being (naraki) and animals and plants (triyancha).[12] Besides this there also exist a sub-microscopic life form,Nigoda, possessing only one sense, i.e., of touch.[13]
The Jaina theosophy, like ancientAjivika, but unlike Hindu and Buddhist theosophies, asserts that each soul passes through 8,400,000 birth-situations, as they circle throughSaṃsāra.[14][15] As the soul cycles, states Padmanabh Jaini, Jainism traditions believe that it goes through five types of bodies: earth bodies, water bodies, fire bodies, air bodies and vegetable lives.[16] With all human and non-human activities, such as rainfall, agriculture, eating and even breathing, minuscule living beings are taking birth or dying, their souls are believed to be constantly changing bodies. Perturbing, harming or killing any life form, including any human being, is considered a sin in Jainism, with negative karmic effects.[17][18]
The five vows of Jain practice are believed in Jainism to aid in freeing thejīva from karmic matter, reduce negative karmic effects and accrue positive karmic benefits.[2]
In Jain beliefs, souls begin their journey in a primordial state, and exist in a state of consciousness continuum that is constantly evolving throughSaṃsāra.[19] Some evolve to a higher state, some regress asserts the Jaina theory, a movement that is driven by the karma.[20] Further, Jaina traditions believe that there existAbhavya (incapable), or a class of souls that can never attainmoksha (liberation).[21][22] TheAbhavya state of soul is entered after an intentional and shockingly evil act.[23] Jainism considers souls as pluralistic each in a karma-samsara cycle, and does not subscribe toAdvaita stylenondualism of Hinduism, orAdvaya style nondualism of Buddhism.[22]
A liberated soul in Jainism is one who has gone beyondSaṃsāra, is at the apex, is omniscient, remains there eternally, and is known as aSiddha.[24] A male human being is considered closest to the apex with the potential to achieve liberation, particularly through asceticism. Women must gain karmic merit, to be reborn as man, and only then can they achieve spiritual liberation in Jainism, particularly in the Digambara sect of Jainism;[25][26] however, this view has been historically debated within Jainism and different Jaina sects have expressed different views, particularly the Shvetambara sect that believes that women too can achieve liberation fromSaṃsāra.[26][27]
In contrast to Buddhist texts which do not expressly or unambiguously condemn injuring or killing plants and minor life forms, Jaina texts do. Jainism considers it a bad karma to injure plants and minor life forms with negative impact on a soul'sSaṃsāra.[28] However, some texts in Buddhism and Hinduism do caution a person from injuring all life forms, including plants and seeds.[28][29][30]
Jain texts explain that there are fourteen stages of spiritual development calledGunasthana. These are:[31]
According to Jainism, sentient beings are ranked based on their senses. Four basic elements, viz. earth, water, air and fire ranks among the lowest in them.[32]
For instance, some religionists hold that Atman (Spirit) and Paramatman (God) are one, while others assert that they are distinct; but a Jain will say that Atman and Paramatman are one as well as distinct.
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