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Ontology of Atman, the Self
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12th century, defines mind as the organ of cognition of all objects of all the senses (Sarvārtha grahapam manaḥ ). It is the cognition of all the objects of senses, only and not of all the objects, that is, the Mind excludes the cognition of these objects which are not the objects of senses. There lies the distinction between the mind and the self because self, in its pure existence, is free from the bondage of Karinas, and can cognize all objects irrespective of the niedium of senses. That is direct, i. e., Pratyakşa, cognizance. But cognizance, obtained through senses and mind is indirect, i. e., Parokşa.
The philosophical paradox is that self experiences through mind and body (physical senses ), but in the ultimate analysis, the effort of self is to get free from the obstacles created by the mind and body. So, the obstacles are sought to be removed through obstacles themselves. The paradox is solved if we bear in mind that according to Jaina philosophy, self, i, e., the Jiva is associated with Ajīva since time immemorial and the real nature of cvery Jiva is to ascend and to become free from the bondage of Ajiva, resulting in self's struggle through experience, gained only through the mind and body, Thus, in this chapter we have seen that,
( 1 ) Existence of soul can be proved by direct perception as well as by metaphysical reasoning.
(2) Soul is distinct from matter, but is in close association with the matter from time immemorial.
(3) Soul is eternal and indestructible.
(4) Association of soul with karmic matter is the cause of birth and rebirth.
(5) Process of birth and rebirth is nothing but the soul's struggle to become free from the bondage of Karma.
(6) Once the soul completely frees, itself from the bondage, it becomes all powerful and omniscient, Siddha, i. e, attaios God-hood.
(7) Having attained God-lood it does not take rebirth.
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