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A SOURCE-BOOK IN JAINA PHILOSOPHY
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soul as long as soul remains in the saṁsāra. In this sense, it is possible to say that the soul from the point of view of phenomepal existence has a certain form. It is in its pure state formless. And in this sense the saṁsārī jīva takes the form of the gross body, by means of “sükşma sarira'. In this way, the body and soul are intimately associated with each other; and form and the formless can have associations with contradictions. When the soul attains its purity, it would have no connection with the body which has form. The relation between the body which has form and the soul which has no form is beginningless, but it has an end, as the soul, by its own efforts can free itself from the association with the body.
SOUL AND MODERN SCIENCE 1.3 Some scientists do not distinguish between mind and soul. Mind is considered as expression of the modes of the brain. Pavlov regarded the memory as merely the expressions of the metabolic changes in the numerous cerebral cells. Even Bergson, who established the reality of the self by rational arguments, did consider the memory is due to the physiological changes in the cerebral cells. As the photoplate receives the negative of photograph, so also the cerebra! cells do receive and preserve the impressions of the past. This could be described as the physical memory. The memory traces are revived due to appropriate stimulations. Therefore, the mind is not something separate qualitatively from the cerebrum. It is physical, Pavlov's theory has been described as muscle twich psychology. In this way, some scientists have tried to prove that there is nothing which is immaterial and spiritual. Everything can be explained, including mind and thought, through the operation of the bodily processes. How. ever, mind is both material and immaterial, the physiological basis is material and psychic functions are immaterial. Otherwise, we cannot explain the higher values of life. It cannot be said that Shakespeare wrote the Hamlet by mere movements of the muscles and nerves, by hands and with the brain.
In the yrtti of the Sūtrak rtānga, it has been described that the cognitive, affective and conative mental functions like thinking, memory, emotions and will are due to the function of the mind which is immaterial. The means of getting the mental states is
1 Sūtrakstāngavrtti, 1, 8.
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