I am The Soul Part 01

SR No.: 006790
Original Sutra Author: N/A
Author: Tarulatabai Mahasati
Publisher: Shri Gujarati Shwetambar Sthanakwasi Jain Association
Total Pages: 468
Language: English, Hindi
Classification: Book_English
File Size: 19 MB

Page 407

I am the Soul
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When Jain philosophy considers the concepts of other faiths, keeping this view in consideration, they become acceptable even in the Jain view. The great scholar Shri Haribhadrasurishwarji, in his treatise 'Shaddarshan Samuccaya', while discussing all the six philosophies in an impartial manner, has mentioned the concepts of those respective faiths.
Many Vedanta and Sankhya followers consider that atma is free, it is impeccable. Atma cannot ever be in bondage. There is no possibility of bonds in it. Atma is pure brahma. This belief of theirs is due to the ekanta view. Jain darshan through its niscaya naya believes atma to be shuddha, buddha and nirlep. There is no stain on its true pure form, no bondage. So this belief of Vedanta and Sankhya is acceptable to Jain philosophy through niscaya naya. But beyond that the Jain philosophy through the view of vyavahar naya believes atma to be the doer of karmas and the sufferer too. Therefore, atma gets bonded as well as tainted.
The Yoga philosphers do not believe in a multitude of atmas; they say there is only one soul in the entire universe. Just as there is only one Moon in the sky which reflects in the many vessels containing water and appears to be many, the seemingly many atmas in various bodies are only the images of the Universal Atma. This concept of ekanta has been accepted by the Jain philosophy from the viewpoint of the true form of atma. It has been said in the scriptures that 'atma is one'. Jain philosophy believes in the existence of infinite number of atmas in the Universe. Yet when it is said that 'atma is one' the view is of the fundamental true form of the atma. Whether it is the atma of a Siddha or of any big or small creature in the world, the fundamental true form of all atmas is identical. The qualities of astitva, vastutva, nityatva, prameyatva, agurulaghutva etc. are there in all jivas. Therefore, from the view of niscaya naya, all atmas are one in the jiva form. But beyond that there is the