________________
328)
The Jain Conference Herald.
(Dec.
thing is to stop this inflow or to stop attracting it, and so shut out any fresh stuff of the kind; and then to set to work and remove what is already there in me; the final result is my soul cleaned up, pure, and as it naturally is by its own imperishable nature. (Jiva, Ajiva, Ashrava, Bandha, Samvara, Nir. jara, and Moksha.)
Very satisfying is the doctrine of implication in speech. When one speaks there is always other truth about the subject and, while actually speaking, this other truth though implied, cannot be expressed in words. This doctrine points out that statements about things are made only with reference to those parts, aspects, or relationships of the thing to which the statements are applicable, and not with reference to the whole thing in every part, aspect, and relationship for ever. That any thing about which a statement is made always has some part, aspect, or relationship to which the statement is not applicable. (This is the Syadvada.)
Another most important thing that was pointed out to me is that awareness, consciousness, is different in kind from motion of matter, from molecular or atomic vibration. There can be motion of matter and also awareness of the motion, and if the awareness or knowledge of the motion is itself a mode of motion then the knowledge is a motion of a motionwhich is meaningless. And knowledge being thus different in kind from motion of matter, it is something, it is the quality of something, or property of something; it is some real thing that has knowledge, and this real thing may be called 'soul. Matter, whether stationary or in motion, has no consciousness; soul has.
Another doctrine is the doctrine of re-incarnation. The soul is permanent, it is, was, and always will be in some state or other; and until it has finally removed all foreign matter from itself goes through a succession of births and deaths and rebirths.
HERBERT WARREN.
