Journal of Gyansagar Science Foundation 2013 04 01

SR No.: 007716
Original Sutra Author: N/A
Author: Sanjeev Sogani, Vimal Jain
Publisher: Gyansagar Science Foundation
Publication Year: 2013
Total Pages: 116
Language: English
Classification: Book_English
File Size: 3 MB

Page 97

Dr. N. L. Kachhara, Volume 1 Issue 1 April 2013
form (of organism) is not present.
Soul: The Subject and the Object
In the absolute sense the soul can only be conscious of itself, because it alone exists as that state of pure singularity. When we say 'it is conscious of itself', we separate the intellectual level into two aspects: (1) the aspect that it is observer and (2) the aspect that it is observed (although they are one and the same). Intellectual examination, in fact, reveals the existence within consciousness of three values, inherent in any process of conscious experience or any process of observation: (1) the observer, (2) the observed, and (3) the process of linking the observer and the observed.
Even though there is nothing but one consciousness, this principle of three emerges. Consciousness being awake to itself experiences itself, and is at once the knower, the process of knowing, and the known- observer, process of observation, and observed; or subject, object, and the process of linking them. In this state of absolute consciousness, these three values are one and the same, yet they represent these aspects of the same singularity.
It is obvious that every relative experience requires a subject coming together with an object. This coming together takes place both on the level of attention as well as on the sensory level of perception. When the subject comes together with the object through the process of observation, then the experience occursthen knowledge of the object by the subject takes place. Knowledge therefore, is the result of the coming together of the observer, the process of observation, and the observed.
As one consciousness leads to three aspects, the interaction between the three and the resultant aspects, relationships, and their interaction, etc. leads to an infinite number of ever-expanding possibilities. All these possibilities, all these forces of interaction and relation, exist in the soul.
The interaction of forces, even though within the soul, creates a dissymmetry, as if a distortion, in the flat and homogeneous- yet infinitely flexible- absolute singularity of soul. The virtual pull and push, rise and fall, vibration and silence, dynamism and silence, leads to the formation of structure within the soul. Structure is the result of apparent breaking of infinite symmetry. With all interactions always taking place in accordance with the fundamental forces that uphold them, structure is the result of the virtual distortion generated by the interaction of forces.
In the pure soul or the soul of the Omniscient the
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structure is absent and the subject and the object is the same pure consciousness. In the impure soul the subject is the consciousness and the object is the structure created by the virtual distortion. The structure identifies the perverted state of the soul.
Relations between Soul and Body
How is the soul related to body? This needs some explanation. But first the doubt of some that soul exists must be clarified. The following arguments support the existence of the soul.
1. Self-consciousness possessed by a living being like I am, I am happy, I am sad, etc. The body does not make such experiences. Expressions like, I have done it, I do it, I will do it indicate the existence of soul the doer.
2. The intention of doubt, curiosity, inquisitiveness, etc.
is expressions of consciousness. The doubt I am or I am not, also generates in the soul and not in the body.
3. The soul is the counterpart of matter (ajiva). The existence of a substance without a counterpart cannot be supported logically.
As the soul is non-corporeal, it cannot be perceived or known by the senses, mind and intellect. Its attribute is consciousness, which too is beyond the reach of perception. It (consciousness) can be known only through its function, but it cannot be directly comprehended through sensory perception. The denial of the existence of the soul may chiefly be attributed to its imperceptibility.
We mentioned above that the soul extends in the body. The soul being non-physical in fact has no contact with the body. The relation with the body is made through karma. The soul is bound with karma but it has no contact with the karma either. The soul and karma has an association of essential nature. The soul does not occur without association with karma in nature, that is, the soul is always in impure state unless purified by special efforts. Was the soul without karma at any time in the past? No, like any other chemical element the soul is also found in impure state, impregnated with karma, in nature. The karmas bond because of the very nature of the karma vargana, the subtle cosmic matter, which are attracted by the soul due to its activities. The processes taking place in the soul due to its activities and that in the karma body run parallel, the soul experiences modification of its state and there is corresponding change in the karma body. The soul and karma are always in a state of some kind of equilibrium. The soul becomes free of karma only in the liberated state when all the karma is eliminated by special