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say therefore that the soul in its highest existance knows that it is perfectly seperate from other things so far as experince and knowledge are concerned, but in so far as its nature is concerned, so long as there is a sense of seperateness there is no occasion, or opportunity for the soul to rise higher because when the soul thinks that it is living a different existence for its own sake it is considering its own selfish to be different from another person, and thinks that this is its own and a part of its nature, its own .being, and therefore anything done in regard to these surroundings will benefit of injure its own nature. It even thinks that its very life consists in doing good and in loving other souls and taking active measures for carrying into effect the very plan of that soul. Then it comes higher, and ultimately reaches the highest condition. The condition of the soul, as I have said, is the higest in which there is perfect consciousness there is infinite knowledge and infinite bliss; we express these three ideas in Sanskrit as existence infinite, bliss infinite and knowledge infinite. That condition of the soul cannot be described by us because description is something which proceeds fro:n a finite mind and when the soul becomes infinite no finite mind can fully express the condition of that infinite state. The attributes we give therefore to that condition of the soul are always full of conprehensive. We shall always leave out many things; we have not the power
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