Soul Science Part 01

Author(s): Parasmal Agrawal
Publisher: Kundakunda Gyanpith

Page 60

Pre-view (Purva Ranga)
can see oneself beyond the Kārmika association of present, past, and future.
After reading this, one may say, "One can accept all this if there is basis to see that there is no permanent effect of different physical bodies on the soul. What is the philosophical basis to perceive that Kārmika dust or physical bodies associated with a soul do not make any permanent effect on the soul?” Its answer is simple: the answer is based on the fact that all liberated souls experience similar infinite bliss, infinite knowledge, etc. The existence of identical infinite blissful state of all liberated souls proves that there has not been any permanent impact of the past associations of physical and Kārmika bodies.
For understanding other concepts of this stanza also above answer would be helpful. (b) Non-varying (Ananya): The real point of view perceives
that the soul is always the same soul. It does not change when it gets a human body or an animal body. When external physical body of a soul changes from an animal body to a human body in the next birth then by this transition also the soul does not change. It never becomes different (It is Ananya). A gold piece can have different forms such as a necklace, bracelet, bangle, etc., but the gold is invariant in all the forms. One can have an understanding of unchanging gold even when the form is changing
(c) Steady (Niyata): As we grow old, the shape, size, and
activities of the human body change, but the real point of view perceives the soul as time independent. From such
perspective the soul is always steady (Niyata). (d) Free from any division in terms of its attributes
(Aviseșa): From the relative point of view there are many attributes of soul, e.g., soul has knowledge, soul has perception, soul has bliss, etc. But from the pure (real) point of view a soul is a soul. The pure (real) point of view does not analyze the soul in fragments or does not view as a combination of many attributes, i.e., the pure (real) point of view perceives the soul as free from any division in terms of its attributes (Avisesa).