Jain Journal 1995 10

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

Page 16

GOVARDHANADASA : MAHĀTMĀ GANDHI AND KAVI RĀJACANDRA
43
these two are eternal entities. Besides the above, there are other methods also for the eternity and immortality of soul. If you just ponder deep, you yourself can well realise the permanence of soul. There is no harm or objection, rather it carries you to truth, to accept the fact that the feelings of pleasure & pain, the desire of getting free from them, thoughts and inspiration etc. are all experiences due to the existence of soul and that soul is primarily a conscious entity. Since such conscious feeling, willing and knowing are always present in soul, it is eternal. For a clear understanding of such philosophical
lestions, it is advisible for you to first read the 'Sad-darśana
samuccaya' which is being sent to you. 2. The soul in its pure cconscious state, i. e. in the state of its self
realisation, is the creator of its own inherent characteristics of knowledge, perception and samādhi i. e. spiritual equanimity. But in the state of its ignorance the soul becomes a creator of emotions like anger, conceit, deceit, greed etc. which are all foreign to it. Not only this much, under the influence of these emotions, soul through its instrumentality also becomes a creator of things like pot, and table etc. To put it more expressively, though soul is not the creator of the substratums of earth from which pots etc. are prepared, it becomes a creator of processes which give new modifications to it. This latter state and functioning of soul is called Karma' i. e. action in Jainism, and 'Bhrānti i.e. illusion in the Vedanta. Other systems of Philosophy also refer to this state of soul by similar sort of terms. But solemn and severe thinking reveals the truth that in reality the soul is neither a creator of pot etc., nor of the emotions of anger, conecit etc. In fact, it is a creator of its own conscious characteristics of feelings, willing
and knowing. 3. The Karmas (actions) which are done in ignorance of one's own
self, though in the beginning are merely seeds, yet at the time of maturity they turn into trees laden with heavy fruits. It is thus self-evident that the soul itself has to bear the fruits of its actions. Just as by giving a touch to fire you first feel its heat and then pain follows, similar is the state of the mundane soul. It also by coming in contact with earthly objects by its sensuous organs, first gives rise to emotions of greed, anger and deceit etc. and then as its fruits has to suffer the pangs of birth, death and old age. Please ponder well over these problems with a detached mind and if you have any doubts please rewrite to me. It is the detached mind, which gives strength for abstinence and control and ultimately leads the soul to Nirvāņa.