Philosophy In Jain Agams: Six Classes of Living Beings (Ṣaḍjīvanikāya)

The soul can be classed into two groups - pure and impure. The pure soul stays in its own nature and there cannot be any division in it. The impure soul is bound with karma, hence, despite of their structural similarity, these bound souls have dissimilarity in the worldly state due to the varied karmic bondage. The pure state of soul is discussed in Ācārāṅga. Its worldly existence has also been discussed there. The very commencement of Ācārāṅga is with the quest of soul's transmigration and rebirth in this world.^[1] In the very ancient scripture like Ācārāṅga, for a monk to follow non-violence, restraint over violence on six classes of beings has been advocated.

Ṣaḍjīvanikāya: Original Concept of Jain Philosophy

The acceptance of soul in Ṣaḍjīvanikāya i.e. earth bodied beings etc., is an original concept of Jain philosophy. Acharya Siddhasena Divakara, being influenced by Lord Mahavira's concept of Ṣaḍjīvanikāya, says 'Lord! there is no need of other evidences for proving you omniscient because the concept of Ṣaḍjīvanikāya propounded by you itself is a conclusive proof of your omniscience.^[2]'

Ṣaḍjīvanikāya is one of the most significant principles propounded by Lord Mahavira. We do not find any evidence of; such a concept was propounded prior to Lord Mahavira by any other philosopher or philosophies? Lord Mahavira himself says, 'Noblemen! I have propounded six categories of living beings - earth bodied etc. for the śramaṇa ascetic.^[3]' During the time of Lord Mahavira, there is a mention of prevalence of caturbhūtavāda and pañcabhūtavāda. Earth, water, fire and air are the four prime elements (catur-mahābhūtas). By including the space element in them, they become the five prime elements (pañca-mahābhūtas). Ajitakeśakambala considered the soul as made up of the four prime elements and space (ākāśa) is also accepted in his philosophy. Thus, his philosophy believed in the five prime elements (pañca-bhūtavāda).^[4] This concept of pañcabhūtavāda is also available in Sūtrakṛtāṅga.^[5] The Sūtṛakrtāṅga also has a mention of earth, water, fire and air in the element form.^[6] These elements used to be considered as non-living and it was believed that consciousness emerged from them, but, Lord Mahavira realized the truth and mentioned that there is life in them. He propounded that earth, water, fire, air, vegetation and mobile beings- are all living beings which encompass all forms of living beings.