________________
The sūtras of the Upanişads, that describe soul have similarity to these Sūtras. The ksatriyas were the forerunners among the upholders of the science of self. They had the authority of propounding the doctrine of the self. This could be proved on the evidence of the Upanisads. 14 This mere similarity cannot be a sufficient proof of the Upanişads' influence on the Acārānga Sūtra, as claimed by some scholars. Such claim, therefore, needs re-consideration. Bhagyam Sutra 123
Now the unknowable or the ineffable aspect of the soul is explained - the soul is without any form and is the subtlest principle and therefore it cannot be expressed in words. In the Cūrņi (p.199), the sound is replaced by the word doctrine — all doctrines cease to exist in respect of the soul.is
In the Upaņişads the bliss of Brahaman is described as follows:
“Words do not reach there, but recoil together with the mind. The person who knows the bliss of Brahman has no fear from any quarter.” }6 Bhãyyam Sutra 124
‘Logic' means investigation. The soul cannot be perceived directly through investigation. It is not amenable to the logic, because of its being a formless and the most subtle principle. Bhāśyam Sūtra 125
The soul is not knowable by the empirical perception. A formless principle is not the object of words, logic or intellect, as it is explained in the Uttarādhyayana Sūtra (14.19). 18 Bhāoyam Sutra 126
The soul is one and alone, that is, independent. The Sanskrit word Oja' in the Sūtra according to its scriptural connotation, means solitary and alone. Being different from the body, it exists alone. There is no second (to it). It is supportless'' and the knower. 20 Bhagyam Sutra 127
The soul is not long i.e., all pervasive (as some philosophers believe). It is not small i.e., being of the size of the thumb (as some thinkers assert).?! It is not of any shape such as the circular and the like.
gori uşi 375er-facier, 2008
9
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
