Anekant 2019 Book 72 Ank 07 to 09

SR No.: 538072
Original Sutra Author: N/A
Author: Jaikumar Jain
Publisher: Veer Seva Mandir Trust
Publication Year: 2019
Total Pages: 100
Language: Hindi
Classification: Magazine, India_Anekant, & India
File Size: 2 MB

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ANEKANTA - ISSN 0974-8768
FREEDOM OF VOLUNTARY ACTION
The Soul is itself responsible for the good, evil and pure sentiments. One may not be able to cause good to anyone through action but can make his self thoughts good or bad. The person can have pure thought beyond good and bad and remain stable in it. In Samayasara, stress has been laid upon pure utility. Being constant in self utility is a person's cautious effort. This cautiousness itself is practice and independence. If anyone says the occurrence of good and bad thoughts is due to rise of Karmas then it shall be like rejecting the fact that the Soul is pertaining within its nature -Svabhavsiddha.
The accuser of the Deity says the cause behind all happenings is lord's wish. This is not true as per Jaina philosophy. According to Jaina philosophy - the saying of a Karmavadi – what can I do if the sentiments arose are good or bad due to dawn of Karmas, is non-acceptable. The Soul is the Doer of itself and its nature. This philosophy of self Doer is the base for Spirituality and Practice. The Soul is not prepared to do any other non-self Dravya and sentiments. Tampering the wander of non-self Dravya is impossible. This is the base for independency of the object.
According to Acarya Kundakunda every Soul wanders within its quartet from the realistic point of view. None of the Soul interferes into other Soul's quartet. Acarya Kundakunda states the Soul as Creator - Karta and Bhokta'. The Soul was never the Karta of non-self, nor shall it at present and shall never be in future. From the point of view of nature of the object non-self Kartrutva and non-self Bhoktrutva is impossible. Non-self Kartrutva and non-self Bhoktrutva causes harm to independence and inspires non-self dependence. DISTINGUISHING FROM NON-SELF
None of the non-self entities are neither the cause for origin of Soul nor its annihilation. The Cetana of the Soul itself makes it to be identified indifferently. The Soul is different from the Indriyas-Sense