Chapter IV.g - Number of the Selves or Jīvas

The Jainas hold that each body possesses a different self, and hence, there are many selves. It is different in every individual. The living beings in this world differ from one another, because there is a difference in their characteristics. If, there is only one self, then there will be no difference in happiness, misery, bondage and emancipation of different individuals. If the number of the self is one, then the self cannot be an agent, an enjoyer, a thinker and a mundane being. For an example: if there are only one self between Jinadatta and Gurudatta, then the feelings of joy, sorrow etc. would be the same in both of them. But, that is not possible. Joy, sorrow etc. would be felt in connection with one”s own body. Moreover, Jinadatta and Gurudatta are two different persons. There are differences in their characteristics also. Hence, the selves are many in number.

The Jainas uphold that the jīvas are many only quantitatively, while qualitatively they are said to be all alike. The Jainas do not accept the one-self theory of Sankarācārya nor do they agree with Madhva who maintains that the selves are qualitatively different. According to the Jainas, the selves are many in number and different from one another.

However, in some works of Jainism, the jīva is said to be one. In the Sthānāṅgasūtra, the self is described as one. But the oneness of the jīva is not acceptable to the Jainas. Hence, the above view has been explained by some to mean that all the selves are of the same nature, i.e., ekavidhāḥ ātmānaḥ. In Samayasāra, however, Kundakundācārya describes the absolute oneness of the self on the strength of self realization. This does not mean that the self is one of the Vedāntic sense of term.It does not go against the plurality of the selves. The main idea is to emphasize the essential identity of the self. In all the jīvasthe individual characteristics are essentially the same. Thus, according to Jainism, the selves are many and different from one another.