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JAIN JOURNAL
feeling is here used in its widest sense, and includes sensations of touch, taste, smell, sight and hearing. The difference of knowledge among beings of different classes and kinds, as well as among individuals belonging to the same class, are due to the operation of the law of Karma, for the potentiality for infinite knowledge, that is omniscience, being the very nature of the soul, some outside influence is needed to prevent its becoming an actuality of experience. The nature of this external influence, that is, of the force of karmas, is fully explained in such works as the Gommatasāra.
It follows from this that knowledge really arises from within, and education is merely a drawing forth (from e, out, and duco, to lead) from the depths of consciousness. As the bondage of karma is loosened, new impressions are set free to manifest themselves, widening the field of perception and knowledge, by bringing the soul into touch with something to which it had remained irresponsive hitherto ; and finally, when all the perception--and knowledge-obstructing bonds of karma are destroyed, omniscience is attained by the potential becoming the actual.
That the Biblical Trinity does not represent actual beings, but is a secret doctrine imparted in concealed metaphor, like the legend of the 'fall', is clear from the very constitution of the Trinitarian Board, which comprises (1) a father, (2) a son, and (3) a ghost. The primary conception of the Holy Trinity is that of three different aspects of life, which is by nature endowed with potential Divinity. This potential Divinity being the ideal as well as the source, or substantive cause, of the subsequent actual Godhood of the soul is the first member—the Fatherof the Holy Trinity. The Son naturally represents the Soul that has conquered Death and obtained that world and the resurrection from che dead'. The third member of the Holy Trinity is the spirit that makes us holy. As already seen in an earlier chapter, rigid self-control and self-denial are necessary to make us whole in which consist our salvation and holiness. When the individual will is developed to perfection in renunciation and self-denial, then is the final emancipation obtained, enabling the Soul to enter nirvāṇa as pure radiant Effulgence, perfect and whole and unencumbered with any kind of material bodies. This perfect bodiless soul is also itself the Holy Ghost. Being whole and perfect in renunciation It is holy and as a pure bodiless Spirit. It is a ghost, whence the term-the Holy Ghost.
From our discussion so far we have seen how the natural but mostly fear-smothered craving of every soul is to attain to that degree
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