Introduction to Jainism and its Culture

Author(s): Balbhadra Jain
Publisher: Kundkund Gyanpith Indore

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and virtues too are eternal. Besides these, all things and concepts, though existent, are different or other than the self. The correct answer to the question - What am I? is the realization that I am a soul, the sentient entity endowed with knowledge and bliss.
The soul that is distinct from things and indistinct from its unique form can neither be experienced through sense organs nor can it be conceived through flights of imagination. All these are matter or nonliving and can be used only to understand material things. The soul is not matter. It is living and sentient. It can be experienced through introversion or intuitively. Soul cannot be conceived or experienced as long as the vision is directed outside. Its true form can not be expressed through speech and writing. It can only be experienced. It can be experienced through introspection, focusing of attention on soul, and unwavering meditation directed at the self.
MY FORM
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Once established that I am a sentient soul, it becomes necessary to understand that an endeavour to realize it cannot be made without knowing the true form of the self or soul.
Seeing things all around it becomes evident that all existing things in this world can be divided into two broad categories. In the first category we can place all things with life or the living beings which are equipped with abilities to see, hear, touch, taste, and smell; feelings like lust and anger; and sentiments like attachment and aversion. The beings who are capable of recognizing things and their good or bad qualities; knowing about their own benefits and harms; experiencing pleasure and pain; remembering things from the past; and having thoughts and desires. In this category come human beings, animals, birds, worms, insects, and plants.
In the second category come the things that are devoid of the powers of knowledge, life, experience, memory, and desire. All these are called non-living things. These are of two kinds. One, visible and experienced through sense organs; and two, invisible and not experienced through sense organs. Visible things have properties like form, taste, smell, and colour. These are called jaḍa, pudgala or matter.
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