Jain Journal 1988 07

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

Page 11

Soul, according to Jainism, is the central point of spiritual disciplines and practices. Its distinctive characteristic is consciousness, the power of cognition (upayoga) which distinguishes it from body or physical entity. It is infinite in number and is without beginning. It exists within the corporal shape whatsoever it may be. Soul is formless, agent, enjoyer of the fruits of karmas, and exists in the world. Its cognitive operation is generally divided into two types, viz. determinate (sākāra) and indeterminate (anākāra). Soul apprehends the object concerned first in specific form and then in a generic form. When one attains the state of complete development, he becomes capable of knowing and perceiving all at once. This is the highest spiritual point where one finds transcendence in extraordinary experience.
JAIN JOURNAL
Soul is of two types-one is worldly and the other is emancipated. The worldly soul attracts influx of karmic matter and gets mixed together with false notions, negligence and passions. As a result, soul becomes obscured. The state of mutual intermingling of the soul and karmas is the process of bondage which causes birth and rebirth. This transmigratory cycle remains with the soul until it is destroyed by anti-karmic forces. The true nature of soul is thus hidden behind the veil of evil karmas. The veil has to be removed and this is done by spiritual disciplines and practices. This is the core point wherefrom the practical form of Jaina metaphysics commences. By means of observing code of conduct as laid down by Jaina scriptures, the spiritual aspirant gradually effects the cessation of the inflow and the disruption of the karmic matter. Then the soul attains at last the state of complete annihilation of all karmic matter which is called spiritual salvation, the state of permanent happiness.
The living beings may be divided into two groups. The first group belongs to those who consider happiness in worldly enjoyments through external means confined to materialistic approach with lesser development. On the other hand, the second group comprises those who believe in disentanglement from worldliness and attainment of meritorious spiritual qualifications and real happiness with right means alone. The first strives for economic possession and the second one leads the religious conduct for realization of the ultimate truth.
For spiritual realization according to Jaina tradition, right faith, right knowledge and right conduct constitute all three together the path of spiritual salvation termed as triple jewel (ratnatraya). This path provides true knowledge of substances diminishing pseudo