Jain Journal 1968 10

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 12

OCTOBER, 1968
Now the second doubt about its eternity. We see all things transient. So the Soul also must be transient. Says Rajchandra, the doubt is unfounded because the Soul is not like other things made of components of elements. Things made by combination of elements come under the law of genesis, change and decay; but not the Soul. Who has seen its genesis? It has not evolved out of elements. Hence it is original, without change and decay. It is eternal.
Some say that the Soul is never in bondage but ever free. As it is not doer (akarta) and is alone (asanga), it cannot be put in bondage by karma. That it appears to be in bondage is due to illusion. Hence there is no necessity for any endeavour for liberation. But, says Rajchandra, that is not the case. In its pure state it is so but not in the state of ignorance. We see jiva in bondage. If it is not due to his own karma, then this must be ascribed to God. But then God becomes partial. A true God can neither bind nor help. In fact, God is the perfection of the Soul. Hence the Soul is the doer of its own karma and for that it is in bondage. And as it can become God, because that is its true nature, effort for liberation is not unnecessary.
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Now the doubter doubts whether the Soul ever enjoys the fruits of its own karma. Then who else ?, asks Rajchandra. Matter has no bondage nor it can enjoy. It is natural therefore that the Soul must bear the fruits of its own actions. Some are born rich, some poor, some are born beautiful, some deformed. And this is due to their karma. If you say that God has made some rich, some poor, some beautiful, some deformed, then God becomes irrational and whimsical. Such God is no God who flouts the 'rule of law'. That is chaos. So the Soul must enjoy the fruits of its own action.
Now some have doubts about the possibility of liberation. If the Soul is in bondage of karma from eternity, as we do not know of its first contact, then it will remain so eternally. No, says Rajchandra. If one goes to heaven for good deeds and to hell for bad, then it is natural that if one can put an end to karma both good and bad, he can attain that perfect state called liberation.
Now the doubt about sudharma or the true religion. As there is no means which is above doubt, which path should one follow ? Rajchandra is at his best. He cites no religion. He says:
Here
je je karan bandhna teha bandhno panth te käran chedakdaśā mokṣ panth bhava ant