Gandhis Teachers Rajchandra Ravjibhai Mehta

SR No.: 006754
Original Sutra Author: N/A
Author: Satish Sharma
Publisher: Gujarat Vidyapith Ahmedabad
Publication Year: 2005
Total Pages: 260
Language: English
Classification: Book_English & Rajchandra
File Size: 11 MB

Page 137

Philosophy of Six Padas
119
Even though liberation (kevalya) knowledge has not yet been born manifestly in the present time, but one clearly knows that it is present as a power source upon the thought of a true personage. It is present in the form of devotion, in the thought state, as the desire state, and as prime humility. With the association of whom a person is enabled of attaining liberation knowledge effortlessly, the seat of unimpeded bliss, to the benefactions of such true personage, salutations and again salutations with utmost devotion.
Thus concludes the philosophy of Six Padas in accordance with the core precepts of Jainism.
Comments on Six Padas
Soul Exists
Directly or indirectly all major and minor religious traditions refer the existence of soul or self,50 but a positive identification of soul is difficult and is possible only through its proclaimed qualities or characteristics. For example, it is stated that soul possesses consciousness, knowledge, enlightenment, and bliss and wherever these qualities are present soul exists there. Life in different forms and activities of the beings are also taken as witness of the presence of soul. When life ends and activities cease, it is said that soul has left and no longer exists there. All five grades of life (according the number of senses the beings possess - hearing, seeing, smelling, tasting, and touching) are said to possess soul. Intelligence, perception, and discrimination are also taken as proofs of the presence of soul. Movement, ability for attention, growth, change, continuation of vitalities, propensities for enjoyment, and propensities for suffering are taken as further proofs for the existence of soul. Soul is not akin to all these forms, qualities, and characteristics, but is inferred through them. Hindu, Buddhist, and Jain traditions go in great detail to describe the nature, propensities orientations,