Nyaya Science of Thought

SR No.: 006711
Original Sutra Author: N/A
Author: Champat Rai Jain
Publisher: ZZZ Unknown
Publication Year: 1916
Total Pages: 68
Language: English
Classification: Book_English
File Size: 3 MB

Page 42

36
NYAYA.
karmas sets the soul free to vibrate at its natural
on an originally unconscious stem. If we ponder over this statement, we shall not be long in realising that no originally unconscious substance can, by the centralisation, or mirroring of stimulus in a central part, convert it into sensation and itself into a knowing being. The gulf between the conscious and the unconscious is too wide to be bridged over in this manner, and no intellectual jump or acrobatic feat of imagination can even faintly suggest the method by which or the manner in which such a miracle might be effected.
The soul, then, is the knower in consequence of its nature, the purity of which is defiled by the absorption of the unconscious substance-matter. It follows from this that the tearing asunder of the veil of matter, by destroying or checking the energy of karmas, which interfere with the knowing capacity of the soul, is tho real means of increase of knowledge. Observation shows that passions and emotions considerably interfere with one's knowing capacity and clarity of intellect; and the effect of bias or prejudice on the faculty of judgment is too well known to need comment. Thus, our personal likes and dislikes, as well as passions and emotions, are the causes which interfere with the dawn of jñana. They cause the inflow of matter into the conscious substance, and the fusion of spirit and matter prevents the soul from exercising its natural function in full measure. Another cause of obstruction is the interest in the physical concerns of life which narrows down the zone of knowledge to what is regarded as the immediately useful for the requirements of the physical body. Attention here acts as a porter at the gate, and admits only the desirable, thus shutting the door against all ideas other than those presenting themselves in response to the invitation of the desiring manas (lower mind, the seat of desires). We, therefore, conclude that the functioning of consciousness is obstructed by certain kinds of energies, springing into being from personal likes, dislikes,