Purusharthsiddhyupay English

SR No.: 001105
Original Sutra Author: Amrutchandracharya
Author: Ajit Prasad
Publisher: ZZZ Unknown
Publication Year: 1933
Total Pages: 160
Language: English, Sanskrit
Classification: Book_English, Ethics, & Principle
File Size: 11 MB

Page 71

8
THE SACRED BOOKS OF THE JAINAS
This triple aspect of appearance, disappearance, and constancy, creation, destruction and permanence, also find place in Hindu Philosophy, though represented there in a mythological form as the three Gods, Brahma, Vishnu, Shiva, who keep the universe going. It is a simple statement of a fact which characterises all substances. A substance is that which subsists distinctly, in its own entity and individuality as separate and distinguishable from other substances. This distinguishing feature, or features, constitute the very essence of the substance. Without them the substance cannot exist. These are its constant, invariable attributes, unchanging and unchangeable. And yet every substance is continually undergoing change, may be imperceptibly slow, but certain. This change is due to the action of the substance called Time. The common-place remark that Time changes everything, is a statement of a truth of Metaphysics. It is also a truth of Physics, so far as that Science goes. Matter is indestructible, but is constantly changing in form. Similarly, soul is eternal, uncreate, and undying, but is constantly undergoing visible change of form, so long as it is combined with subtle matter in Karmic condition When it is freed from all connection and contact with matter, and attains its own glory, even then in that Nirvánic condition, there is a constant change within itself. It is called six-fold Increase and Decrease, Shatguni Hani-vridhi. It is a fine and subtle metaphysical statement, which is very difficult to demonstrate within the limited compass of a small treatise like the present one.
In the physical world, it is clear that all things are changing, may be imperceptibly slowly. Even the so-called sudden and violent changes are only so in a comparative sense. They are really the result of a slow and imperceptible work by forces, constantly and ceaselessly exerting themselves for centuries.
This definition of Purusha, Jíva, Soul, will enable us to follow the subsequent lessons with ease and interest. The English word "Soul" does not correctly and fully convey the full significance of what we mean by the word "Jiva". "Átmá", or "Purusha"; and, therefore, we shall henceforth use the Sanskrit word, Jiva, without giving its English equivalent. It has no sex, and we shall use the neuter pronoun for it when necessary.
From the real point of view, all Jivas, whether in pure Nirvánic condition, or in the impure embodied state, are alike, inasmuch as they are all possessed of the above mentioned features in the potential sense.