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અધ્યાત્મતત્વાલક. ted. Soul is a living substance and pure consciousness, is all-knowing and blissful and is endowed with untiring, inexhaustible and unending powers. It is formless and is possessed of Ananta Chatushtaya namely infinite perception, infinite knowledge, infinite bliss and infinite power. All these atributes however are for the time being dimmed and ensbrou lel by Karmic forces with which Jiva is connectel. Karma is not merely a mental abstraction but is a Pudgala and its very nature is to drag the Jiva on the downward path. Once Jiva is thus subjected to Karma, it has endlessly to be born and reborn in this world. Rebirth is, otherwise stated, as the necessary consequence of the subjection of Jiva to Karma, This is also reasonable. So long as Karmia clings to him, there is no escape for Jiva. The Karnio forces must work out their inevitable consequences, if not in one birth in a succession of births. As explained elsewhere, the principle of transmigration of Soul alone rationally accounts for the glaring and otherwise inexplicable inequality of status etc. found in the world. The misery is then due to the Karma of the individuals. If we want to be free from it we must annihilate its root-cause Karma. Karma may be and are variously named by other philosopher's as Matter, Maya, Prakriti and Ignorance. But the relation in which it stands to Atman, is the samenamely that of delimiting the Spirit or Atman or Jiya. The knowledge of the Dravyas and the Tattvas is the first requisite for the aspirant after Moksha. It clearly brings before his mind the treunendous
