Jīva (Jainism)

Depiction of the concept of soul (in transmigration) in Jainism. Golden color represents nokarma – the quasi-karmic matter, Cyan color depicts dravya karma– the subtle karmic matter, orange represents the bhav karma– the psycho-physical karmic matter and White depicts sudhatma, the pure consciousness.

Classification of Saṃsāri Jīvas (Transmigrating Souls) as per Jainism.

According to Jain philosophy, rebirth occurs through soul. Depending on the karmic particles attached to a soul, Jain theology states a being is reborn in one of four gatis (states of existence), namely, heavenly being (deva), human (manushya), hell being (naraki) and animals and plants (triyancha).[7] Besides this there also exist a sub-microscopic life form, Nigoda, possessing only one sense, i.e., of touch.[8]

In Jain beliefs, souls begin their journey in a primordial state, and exist in a state of consciousness continuum that is constantly evolving through Saṃsāra.[9] Some evolve to a higher state, some regress asserts the Jaina theory, a movement that is driven by the karma.[10] Further, Jaina traditions believe that there exist Abhavya (incapable), or a class of souls that can never attain moksha (liberation).[11][12] The Abhavya state of soul is entered after an intentional and shockingly evil act.[13] Jainism considers souls as pluralistic each in a karma-samsara cycle, and does not subscribe to Advaita style nondualism of Hinduism, or Advaya style nondualism of Buddhism.[12]

The Jaina theosophy, like ancient Ajivika, but unlike Hindu and Buddhist theosophies, asserts that each soul passes through 8,400,000 birth-situations, as they circle through Saṃsāra.[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]

A liberated soul in Jainism is one who has gone beyond Saṃsāra, is at the apex, is omniscient, remains there eternally, and is known as a Siddha.[19] 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;[20][21] 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 from Saṃsāra.[21][22]

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's Saṃsāra.[23] However, some texts in Buddhism and Hinduism do caution a person from injuring all life forms, including plants and seeds.[23][24][25]

• Doniger, Wendy, ed. (1993), Purana Perennis: Reciprocity and Transformation in Hindu and Jaina Texts, State University of New York Press, ISBN 0-7914-1381-0
• Jaini, Jagmander Lal (2013), Outlines of Jainism, Cambridge University Press, ISBN 978-1-107-61567-0
• Jain, Vijay K. (2012), Acharya Kundkund's Samayasara, Vikalp Printers, ISBN 978-81-903639-3-8, Non-Copyright
• Jaini, Padmanabh S. (1998) [1979], The Jaina Path of Purification, Delhi: Motilal Banarsidass, ISBN 81-208-1578-5
• Padmanabh Jaini (1980). Wendy Doniger (ed.). Karma and Rebirth in Classical Indian Traditions. University of California Press. ISBN 978-0-520-03923-0.