Soul Science Part 01

SR No.: 006928
Original Sutra Author: N/A
Author: Parsmal Agarwal
Publisher: Kundkund Gyanpith Indore
Publication Year: 2014
Total Pages: 220
Language: English
Classification: Book_English
File Size: 19 MB

Page 109

Soul Science : Samayasāra by Jain Ācārya Kundakunda
The GuņaSthāna (fourteen stages of spiritual growth) have been described in the scriptures) on the basis of the deluding Karma (Moha Karma) which is always non-Jīva (Pudgala). Then how can they (fourteen stages of spiritual growth) be identified as Jiva (soul)? [68]
Annotation
The progress in the spiritual journey is described by GuņaSthāna (see Gāthā 55 and its related annotation). Different GunaSthāna are related with the Udaya (fruition) of deluding Karma (Mohanīya Karma).
Moha (to recognize others as Self), Rāga (inclination of attachment), and Dveșa (inclination of aversion) are due to Mohanīya Karma. This stanza says that as Mohanīya Karma is non-soul, the Moha, Rāga, and Dveșa are non-soul. Therefore, GuņaSthāna which specifies the degree of Rāga, Dveșa, and Moha cannot be considered as Jīva or of Jīva.
In previous stanzas (Gāthā 65-67) the distinction between Jīva and physical body etc., was made on the basis of material NāmaKarma. The same logic is extended here to make a distinction between Jiva and Rāga etc., on the basis of material Mohanīya Karma.
It may be easy to understand the distinction and separation between the soul and the physical body. But it is difficult to comprehend the distinction and the separation between the soul and Rāga, between the soul and Dveșa, between the soul and Moha. One may have very strong views about this point that these are characteristics of the soul. In Gāthā 36 and its annotation also we discussed in detail that the Moha is not of the soul. That explanation may be helpful here.
Identification of the Self with the associated physical body, Rāga, Dveşa, Moha, etc., is called Ekatva (I-ness) of Jiva with these characteristics, and a sense of ownership is known as Mamatva (my-ness). In this chapter 2, Ācārya Kundakunda has taught us that in the real sense (from the real point of view), such I-ness and my-ness concepts of the Self (soul) with these
characteristics are unacceptable. Jain Education International