Tulsi Prajna 2000 10

SR No.: 524605
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2000
Total Pages: 128
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 6 MB

Page 118

3. Suksma (Subtle) and Badar (Gross) :
Among the five kinds of sthavar jivas, the suksma are spread over the whole of cosmic space, while the badar ones occupy only a part of it. 4. Samanaska (Endowed with mind) and Amanaska (Deprived of mind ):
The jivas which pessess the capacity of sustained thought activity are those which are endowed with mind. Others, which are devoid of thought activity, are regarded as deprived of mind. The denizens of hell and heaven, as well as all the vertebrate animals and human beings are samanaska. The Relationship between the soul and the body:
The soul and the body are two different substances having their independent existence. The former is formless while the later is possessed of form. The question arises here as to how these two different substances interact with each other. Jain philosophy tries to solve this problem of interaction through its concepts of gross and subtle bodies. At the time of death, the gross body is left behind while the subtle one continues to be connected with the soul. When the soul enters its next birth, it carries the subtle body with it and creates another gross body with the help of subtle body. The relation between the soul and the subtle body is considered to be begnningless. It is connected with the soul as long as the soul is bound with karma. When karma particles are completely seperated from the soul, it achieves its natural state which is formless and thus permanently severs its connection with all bodies, both subtle and gross. Thus, although the relationship between subtle body and soul is beginningless it has an end. Since the soul through its own efforts can free itself from its association with the subtle body. Then the soul becomes perfect and it enjoys its own pure state without being affected by any other external forces.
According to Jain Philosophy, the soul possesses infinite knowledge, infinite power and infinite bliss inherent in the very nature of soul. They are distructed by karmas, just as the natural light of sun is distructed by clouds. By removing karmas, the soul can attain the highest stage of perfection, which is emancipation.
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