Atmatatva Vichar Or Philosophy Of Soul

SR No.: 023322
Original Sutra Author: N/A
Author: Vijaylakshmansuri, Ghanshyam Joshi, Kirtivijay Gani
Publisher: Mohanlal D Mehta
Publication Year: 1963
Total Pages: 568
Language: English
Classification: Book_English
File Size: 39 MB

Page 47

24
PHILOSOPHY OF SOUL
Some specific construction of physical cells capable of cognising the object is called external instrument (Bahya Upakarana) and the subtle arrangement therein is called internal instrument. Any damage of this arrangement invalidates the cognisance of its respective object. External form has to protect the senses.
Bhava type of senses has two types—Labdhi and Upayoga-out of them Labdhi operates when impressional acts like (Karmas) - Matignanavaraniya are consumed. Sentient operation of soul with the object is called upayoga (Conscious activity of the soul).
Thus senses make a sort of mechanism and soul is the operator of this mechanism. Therefore, senses are not the soul but the soul is quite a separate and distinct entity from senses.
PRANA AND SOUL ARE DISTINCT ENTITIES
Some are inclined to believe Prana as soul but they cannot define Prana exactly. Some times they explain it as “Vital air" and the other time as heat from the sun. But all these entities are material ones and therefore, cannot mean soul. Jain scriptures lay đówn Pranas as ten in number: Five senses, three powers--mental, oral and physical, inhaled and exhaled breath and life. 'Soul' sustains these Pranas, so it is termed as Pranin and consequently it is distinct and separate from Prana.
SOUL IS DISTINCT AND SEPARATE FROM MIND Some believe that mind is Soul and this belief is also not proper. Mind is the means of thoughts. Through mind one can express one's desires or feelings. Now one who tries to express is certainly distinct and separate from the means of expression. One who tries to express is Soul. After deep studies and investigations the modern psychology has declared that the means of our thoughts is the external mind and still at the background of this mind there is the subconscious mind of the scientists viz. "Bhaya Manas" as described by the authors of the jain scriptures.
Thus Soul is different, separate, and a distinct entity from physical body, senses, Prana and mind-Vedanta and other systems of philosophy also accept the position of soul in the like manner.
Spiritual progress is not at all possible till the misconception of identifying body and senses etc. with the soul is not eliminated.