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PHILOSOPHY OF SOUL
Firstly, this universe comprises of six elements since the times immemorial and this fact you must bear in mind well. Let us mention these elements again as many of the "blessed" fellows must not have well borne them in mind. Dharmastikaya, Adharmastikaya, Akashastikaya, Kala, Pudgalastikaya, and Jeevastikaya.
Among these six elements Akasha (space) is the 'container' and the rest are the contents i.e., they occupy the container.
The first five out of the six elements are non-sentient (without consciousness) and the last one viz. the soul is sentient i.e. possessed of consciousness. This fact we intend to state with emphasis as some hold that consciousness or sentient body is produced by the contact of non-sentient matters. Thus they try to do away with the existence of soul as an independent entity. The dead matter or body does not contain an iota of consciousness, or life, and consequently any amount of dead matters joined in any manner cannot generate life or consciousness.
Among the six entities Dharmastikaya, Adharmastikaya, Akashastikaya, Kala and Jeevastikaya are formless (Arapi) while matter (pudgala) has form. The attributes of a formless entity are formless and the attributes of an entity with form are also possessed of form, still, formless entities are cognisable, e.g., when time passes on, we cannot perceive the time still it is cognizable form its effects. Dharmastikaya and Akasha are also cognisable on account of their effective operations.
The area covered by Dharmastikaya equals the area covered by Lokakasha (universe). Both possess equal regions. One region of space contains only one region of Dharmastikaya and not more as it is pervasive by nature. It cannot be contracted. The same is the case with Adharmastikaya, still one region of space might be occupied by infinite number of the regions of the soul as the soul is not always omnipervasive. Hardly it pervades the universe and hence its capability of expansion and contraction.
Modern progress in science is led by researches in physics and the same are hailed all over but the contribution of Jain philosophy is not meagre in this direction. Jain philosophy has properly dealt with the parts of matter ranging from the subtlest to the grossest, their consequent products as sound, darkness, shade, light, brightness, sun etc., have also been treated with clarity. When other
