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movement, etc. That is, in these states it has no overt sign of cosciousness. Yet even in these states it is not completely devoid of consciousness or knowledge. An infinitesimal part of knowledge is manifest even in a soul at the lowest stage of development, viz. nigoda. Soul in the state of nigoda is devoid of overt behaviour or movements. But that does not mean that it is devoid of consciouness. Soul in the state of an egg is devoid of movements, yet we consider an egg to be having life or consciousness (cetana). (27)
Soul not identical with colour, etc. : Soul is not identical with colour, taste, etc. Though in a transmigratory state it has necessary universal relation with them, in the state of liberation it is found in their absence. This proves that they are not invariably related to soul. That is, soul is not identical with them. Moreover, they constitute the nature of matter. If we relate them to soul, then the contingency of the identity of soul and matter would arise. This, in turn, would result in the effacement of soul substance altogether. Thus it is established that colour, etc. are the defining characteristics of matter only and never of soul. (27)
Realisation of soul : As soon as one realises the nature of soul the beginningless Gordian knot of Moha is cut asunder. All the knowledge of a person who is infected with Moha or Nescience has no redeeming value whatsoever. This proves that soul is the highest object of knowledge. That is why it is said that one who has known soul bas known everything. Good and bad thoughts cause the karmic bondage, auspicious and inauspicious respectively. Doership and knowership are contradictory. When one performs good and bad acts, it is not possible for him to realise the true nature of soul. For this spiritual realisation one should raise one's self beyond the stage of good and bad acts. Performance of good and bad acts makes impossible the stoppage of karmic influx. On the other hand, if one realises and remains engrossed in one's own spiritual nature which is pure consciousness, then for him there are no transmigratory existence and karmic bondage. (28-29).
Darsana, Jñāna, Caritra : From the practical standpoint darśana, jñana, and caritra jointly constitute the means to the attainment of Liberation, Darśana means faith in the (seved or nine) categories recognised by Jainas. Jhanu means knowledge of these categories. And caritra (good conduct) means refraining from attachment and aversion.
On the other hand, from the definitive standpoint soul itself, which is of the nature of darśana, jñana and carilra, is the means to the attainment of Mokşa. Belief in soul, knowledge of soul and absorption in soul are respectively darśana jñāna and caritra. There obtains between the three and
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