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

Page 95

Pure Soul and its Infinite Treasure * 87
This power of inactivity is eternal in the soul and it never mixes up with activities of other substances.
The nature of the soul is that of knowing and hence it knows about impurities in its states/forms but never acts/ transforms itself into those activities. In the whole universe, infinite activities are taking place without one's interference. Once this fact is realised, the soul gets engrossed in the self. Real renunciation lies in realisation of the eternal inactive nature of the soul. Renunciation of external worldly objects is merely a reflection of the inner realisation that a soul is ever submerged in its own nature and does nothing except knowing and thus has renounced other objects for ever and never hankers for them. This realisation continuously gets strengthened every moment in the life of an ascetic and he ultimately achieves the state of Moksha where this perfect nature of the soul manifests in all dimensions. One has to understand this multifaceted approach to reality and not embark on an exclusive path of one-sided approach to reality. The pure soul is devoid of activity in other substances and hence all the properties of the soul are devoid of this impure nature of activity with respect to other objects.
For example, when a piece of iron gets rusted, it is clear that only the outer part is affected and iron remains the same. Understanding these two sides leads to the adoption of the process of removal of rust. Further, in a war or games/ sports, there are two parties and there is a conflict of views on both sides. But only one side wins. Similarly, there is one side of pure soul which advocates understanding of the eternal nature of soul (inactivity) and its realisation. The other side consists of those perpetuating worldly existence advocating continuous interference (activity) by other things in the working of the substance. But only the first group wins and achieves Moksha and the other group remains in