Key of Knowledge

SR No.: 006702
Original Sutra Author: N/A
Author: Champat Rai Jain
Publisher: ZZZ Unknown
Publication Year: 1919
Total Pages: 1204
Language: English
Classification: Book_English
File Size: 25 MB

Page 600

THE HOLY TRINITY,
579
these every soul has an infinite capacity, as has been demonstrated in an earlier chapter. We shall see later on that this infinite capacity for knowledge is obstructed by our individual larmas, and becomes actual as soon as the soul frees itself from their evil influence. The consciousness of pure spirit, then, can only be pictured as full and perfect ; and, even if we think away the material universe, which we are capable of doing in thought, we must perforce accord the consciousness of his own states and being to an omniscient soul. The knowledge possessed by a Perfect Soul would, then, consist in the knowledge of all that its own nature is capable of revealing ; it would, to a large extent, not be knowledge of things actually existing, but of the forms of all things as lying in the womb of possibility. In the knowledge which a pure spirit has of itself is included, therefore, the knowledge of all that is, or ever can be ; and if we remember the distinction between the necessary and contingent action, which Leibnitz clearly saw, it would be seen that even the freedom* of the human will can present no possible objection to the perfection of the knowledge of God.
* The present opportunity may be availed of to look into the question of pre-determinism. Will is free by nature ; it is frecdom itsell, and possesses the power of freeing itself from its bondage. Hence, every bound soul must become free if it exert itself for the destruction of its bonds. Here is the destiny of the soul which by the force of its nature is predetermined for it. But this very freedom of the soul implies the power of its electing for itself whether it will free itself from bondage, or continue in it. This amounts to saying that it is all a question of desire. When the soul is satiated with the fruits of sensual desires, its free nature leads it to self-knowledge, i.e., the knowledge of its natural freedom, which, dawning upon it, enables it to destroy its fetters