Enlightened Vision of the Self

Author(s): Akalankadev, Devendra K Goyal
Publisher: Radiant Publishers New Delhi

Page 33

FOREWORD
In the embodied Self, it is through the mind that mental knowledge and mental activity arise, and as the senses and mind are material (paudgalik), the soul itself may be considered to have material form (mitatua). Incorporeal does not mean the absence of form. Soul, as already stated, is coextensive with the bodies it occupies (samedana is felt in all parts of the body). It is thus possessed of extension in space and hence is called a substance “having body" (astikaya). The activities of body, mind, and speech cause vibrations in atmapradesh (space points of soul) as a result of which the subtle karma particles are attracted to the soul; they enter and stay in the special units or space points of the soul, thereby causing union of soul with karma material, i.e. substantial or material bondage. This makes for mutatra of soul. The soul, which is composed of psychic-attention (upayoga), falls into infatuation, attachment or aversion on encountering the sense objects; its innate nature (suarupa) is affected or coloured and pernetration of karma particles into space points of soul takes place. 42
In the first eight verses, the author of Swarupa Sambodhana has established that the multi-faceted (anekantatmak) aspects of the soul have different properties (dharma) or characteristics. These pairs of thesis and anti-thesis are not contradictory, but complementary when viewed in their proper context. The synthesis, thus effected, indeed constitutes the very structure of reality or the true representation of reality. The ninth verse points out that the enumeration of different facets of the reality of soul is not without purpose. These facets establish the incontrovertible fact that the Self alone is responsible for its bondage (band)) as also for its release from that bondage. The passions or the attachment and aversion constitute the bondage and the Self can get rid of those passions, etc. The soul contracts the bondage of the material karman because of the perversions or distortions of its own innate nature and capacities. According to Jainism, the modifications of soul result in the concrete association of karmic mater with the soul. In this regard, Nathmal Tatia observes:
The soul is ever changing by its own nature and, in the state of worldly existence, this change is determined by the nature of the karmic matter that is associated with it. The nature of the associated karmic matter (karma-pudgala) is determined by the nature of the