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into action during life, what remains in the corpse, is Non-living substancc.
The union of the Soul and Matter is self-proved. This is the first point from which Jainisin starts. This corresponds to the mighty and pregnant (livision of all things into Jiva fra and A-jiva spita i. e. Living and Non-living or Soul and Non-soul.
Soul always, anil soul alone, has consciousness. It alone, is living i. c, is Jiva, all else is non-soul, non-living, devoid of consciousness, which never had and never shall have consciousness and is incapable of being conscious. Everything that is not Jiva is without consciousness.
Pure Soul is pure consciousness. Pure Non-soul is without any semblance of consciousness. This is not a merely logical division, convenient for analysis, arrangement, or exposition. It is a Basic Fact. It must be thoroughly understood. Any error or doubt about this, will certainly vitiate one's understanding of Truth. The duality of a human being is obvious. My nails detached from me, are different. A still finer observation may he macle. Life means a grouping to-gether of so many vitalities c. those faculties which enable me to apprehend objects by means of my senses, or to sense my own powers of body, speech, and mind or my respiration. These vitalities exist in me, but not in dear matter. Every fact in life, to the truly observent Soul, cries out in a most unmistakable tone, the message of this inherent and inevitable wundlane duality. There is Life. There is Life-less-ness. We see it in everything. We see it around us. We see it in us.
It is only the man who iuhued with a philosophy in the phrase of Hume " subversive of all speculation, ” which blinds himself to the obvious existence of these two facts or who by looking too long and too intently and exclusively, only upon one of these, thinks fit to apotheorize the one and to deny the other.
Of this one-sided attitude are born the pure materialists and
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