Structure and Functions of Soul in Jainism

SR No.: 001617
Original Sutra Author: N/A
Author: S C Jain
Publisher: Bharatiya Gyanpith
Publication Year: 1978
Total Pages: 272
Language: English
Classification: Book_English, Epistemology, Nyay, & Spiritual
File Size: 16 MB

Page 234

230 :: Structure and Functions of Soul in Jainism
cannot be granted the status of a attribute. The attributes of the soul are such as admit of negative function in the presence of karmas; and these karmas being eliminated the attributes must function self-determinedly. Rājamalla remarks: "In the absence of karmas the power of negativity changes into a natural power.” In the absence of negativity the soul loses all attraction for karmas, and there is no further bondage. Karmas are the only enemies of the soul which cause a distortion of its nature. By destroying these enemies the soul becomes self-determined and self-contained (svastha). The etymological meaning of sanskrit term 'svastha' finds its just application to this state of spiritual realization, while its hygienic meaning is only derivative. This state is the full realization of what Nemicandra mentions as the state wherein the soul may be said to be absorbed or lost in itself.? It, then, continues through the manifestations of its own pure attributes.
Manifestation of the Soul's Power in Liberation
As the karmas were regrouped into three classes the freedom of the soul is also effected in three ways. What were called the psychical faculties of the soul are now free from all limitations. So no psychical phenomena, as the modern psychology understands, can appear in a pure soul. In other words there is no sensuous or perceptual knowledge and the feelings of anger, pride, deceit, greed, pain and pleasure in the pure soul. Pure knowledge and pure feeling are no subjects for psychology, hence the pure soul refuses to abide by its laws. In this sense alone we can hold that there is no psychology of the pure souls. On the destruction of the physiological classs of karmas there is no determination of the body. Thus the physiological limitations, which worked as instruments to psychical functions, come to an end. Now the soul's power of cognition and affection can
1. Rājamalla: Pañcādhyāyī, II, verse 90 2. Nemicandara: Dravya sangraha, verse, 56