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[ Eleven Ganadharas of the Lord and their history
and cloths etc. But you must remember that soul has got no form, and, therefore, it cannot be perceived by senses. A thing which is not perceived by the senses is not necessarily non-existent, for those, who have attained Kevala-jnana (or Omniscience ), perceive the Soul quite clearly. Even worldly people can form an idea of it with the help of inferential knowledge. Another proof of the Soul's existence is the willingness or unwillingness of a man for being happy or unhappy, for all willingness and unwillingness have their source in the Soul. There is no effect without some cause; for example, there can be no pot without clay. The existence of clay, therefore, is settled. There is an inseparable relation between cause and effect. Every effect requires some cause. In the same way, the soul is the cause, and happiness or unhappiness its effect. From the effects we can easily infer the cause.
With regard to Dravya-naya, ( Substantial point of view) the soul is eternal, for neither it is ever born nor does it ever die. But as regards Paryaya-naya ( modificatory point of view ) it is non-eternal, for the Paryayas ( modifications ) change continually, and the soul remembers the deeds done by it or by others in previous lives. Thus we can say that the Soul is eternal as well as non-eternal.
There are other arguments which go to prove the existence of Soul. That which rules over the body and that which enjoys'all sensual pleasures is Jiva, for nothing can be called an object of enjoyment of which there is no 'enjoyer', As soon as you say you enjoy a thing you admit the exist..ence of its 'enjoyer', the Soul. This is another proof for the soul's existence.
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