Pure Soul and Its Infinite Treasure

SR No.: 007661
Original Sutra Author: N/A
Author: Jayantilal Jain
Publisher: University of Madras
Publication Year: 2010
Total Pages: 283
Language: English
Classification: Book_English
File Size: 6 MB

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Pure Soul and its Infinite Treasure * 41
have systematic and scientific relevance and the master key to Moksha lies in realisation of the nature of the pure soul.
The relation of the soul with other substances is that of knowable, i.e., these are the objects of knowledge and not that of “doer” or “enjoyer”. Thus, a seeker first realises that there is only one kind of relationship with other objects of being knowable and therefore breaks all other myths about other substances. The soul really becomes pure when such relation is broken and when the knowable submerges into the knower ultimately.
In the above analysis, it is clear that the pure soul is an indivisible whole of knowledge and cannot be explained unless one separates the same into the eternal nature, properties/attributes and infinite forms the soul takes. Eternal nature has its own six-fold causation and similarly properties and forms have their six-fold causation process. This shows that each one is independent as far its operation/ functioning is concerned. Each property and form is selfcontained and capable of operating at its best i.e., at the level of perfection. Each one of these has its own ability and capability. If each form is dependent on external objects or depends even on the previous form, the independence of the form or property will be curtailed and perfection will be impaired. But this does not happen and the system functions independently and yet harmoniously maintaining the whole of the soul in this context and the universe also.
Pure soul is an edifice of knowledge, knowledge operating through functioning of infinite properties. It is devoid of Karmas, body or bodies, five senses, mind (manas), and even feelings/bhavas of attachment or detachment to all external objects. The concept of pure self views itself as devoid of even past forms of soul and future forms but is