________________
A Hand Book of Jainology
come to an end, just as a garden goes to dogs in the absence of the gardener.
24
(6) The body is a thing to be used like dress. If it becomes unclean, it can be cleansed. It can also be made to shine brightly. It can be made soft, tender and glossy by massaging it with oil. The body can be made attractive by the employment of such decorative devices as powder, and other cosmetics. But who does all these things? Does the body itself do all these things? No. These actions are carried out by the soul, present in the body.
(7) The structure of the body resembles the structure of a house. Who has organized it in such a manner? It has to be admitted that it is the work of the soul that comes from the other world with all its Karmas.
(8) The senses do not possess the independent ability of acquiring knowledge; because the senses cannot do anything after the soul has left the body. The sense-organs like eyes, ears are different from one another; so if the eyes see a musical instrument and if the ears hear the music, they cannot connect the two. There ought to be an independent Dravya or substance which connects them psychologically and logically. That is the soul or the Atmadravya.
The body is not a single article. It is a combination of such organs as hands, legs, head, chest, stomach etc. The body is not such an individual or dravya as can unite and co-ordinate the functions of all those organs. Therefore, we have to admit the existence in the body of the Atmadravya as an independent individual.
(9) Even after the loss of any sense organ, the knowledge acquired through it formerly, remains with us. The entity that retains and experiences that knowledge must be the soul; because there is this principle that he who experiences a thing remembers it. If the sense organ itself experiences the knowledge, who remembers it after it is lost?
(10) The entity that entertains newer and newer thoughts; that experiences tastes; that entertains desires; that speaks; that engages the various senses in their various actions; and that
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
