The Truth

Author(s): O P Jain
Publisher: Veer Nirvan Granth Prakashan Samiti

Page 34

THE SOUL
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But the soul could not have existed as a pure spirit in the past, for in that state it is the enjoyer of full perfect knowledge, infinite perception, unbounded happiness and the idea of such a perfect being descending to inhabit a body of flesh and thereby crippling its natural unlimited perfections in a number of ways, is too absurd to be accepted. The soul is existing since ever in an impure state mixed with the nonliving substance, as iron is existing since ever in an impure state in the form of ore. It is this foreign material which influences the soul and does not let it enjoy its natural attributes. Fusion of different substa nces always results in the limitation or suspension of their pure natural functions and gives rise to new qualities. This is easily understood by examining the fusion of hydrogen with oxygen to form water. The product of combination has different attributes from the basic elements, whose real properties seem to have been suspended, but not annihilated because their separation is marked by the immediate restoration of their natural properties in full. Infact, the elements do possess their full properties even in their impure state and at no time lost them. Very similar is the case with the soul which exists in combination with the finest form of matter and its real attributes, the divine qualities, are not able to manifest themselves. The resultant product, i. e., the impure soul, appears deficient in its true attributes, in quality and quantity depending upon the type and quantity of impurity. It follows, therefore, that the removal of this impurity or the inimical forces from the soul must immediately lead to the acquisition of all its suspended divine powers. Tțue religion claims to be the method which enables the soul to achieve this objective. This it accomplishes by studying the nature of the properties of the soul as well as of the causes that interfere with the functioning of those properties and of the means to be employed for the destruction of the forces of obstruction. In this effort, only scientific rigour can produce immediate, certain and unvarying results. There is no place for dogma or irrational faith. It proceeds on the principle of cause and effect and furnishes a complete explanation for all states of the soul and gives a certain unfailing remedy for all forms of suffering.
It will fill the mind with a glad certainty about the future--the future is not only assured, it is also glorious and good. He who believes in such a doctrine may say to himself : 'I may not only become God, I am already a God? What is lacking is not a thing from the outside, but putting aside of the body and detachment from the outside. It is a state higher than that of hope and far above mere optimism.