Pure Soul and Its Infinite Treasure 007661 STD

PURE SOUL
and
its infinite treasure
By
Dr. Jayanti Lal Jain
General Editor
Dr. Priyadarshana Jain
Department of Jainology
University of Madras
Chennai - 600 005
Research Foundation For Jainology

Chennai - 600 079
 Pure Soul and its Infinite Treasure
• pure soul and its infinite Treasure

• Author : Dr. Jayantilal Jain
• General Editor : Dr. Priyadarshana Jain
• Jointly Published by:
Univeristy of Madras
Chennai - 600 005
&
Research Foundation for Joinology
Sowcarpet, Chennai - 79.
• Bhagawan Mahaveer 2600th Janma Kalyanak
Mahobsav Endowment Publication
Series 5
• First Edition : July 2010
• Copies : 500
• ISBN No. : 81-89860-06-2
• Copyright with the publishers
• Printed at :
Sri Maruthy Laser Printers
Chennai - 600 014.
• Book Size : 1/8 Demy, Pages : 272
• Price : Rs. 150/-
• Copies available at:
The Director Research Foundation for Jainology
Publication Division Sugan House
University of Madras 18, Ramanuja Street
Chennai - 600 005. Sowcarpet, Chennai - 600 079.
Pure Soul and its Infinite Treasure 
Contents
Chapter
I. Towards Universal Happiness 7
II. The Concept of Pure Soul-An Overview 14
III. Scanning Soul’s Environment 21
IV. The Path to Real Nature 26
V. A Reservoir of Infinite Power 43
VI. Secular Underpinnings 128
VII. A Treasure House of Names 151
Select References 259

Annexures 263 - 272
i. Six substances in the universe
ii. A note on whether soul exists
iii. A note on eight-fold classification of Karmas
iv. Broad classification of souls
v. Select characteristics - of real nature the soul
vi. The pure soul and nine principles
vii. Distinction between auspicious, inauspicious
deeds and pure soul
viii. Six-fold causation
ix. Six-fold causation in the pure soul
x. Engrossment with pure soul – key to liberation
PUBLISHER’S NOTE
Jaina philosophy is out and out spiritual and the sacred
Jain texts have revealed the infinite characteristics of the Pure
Soul which need to be realized and tapped to enjoy eternal bliss
and happiness here and now. Realization of the same enables
mankind to tread on the path of Non-Violence and Truth thus
paving the way for a harmonious society and self-sustained
environment. Spirituality is the backbone of Jaina Philosophy
and Ancient Wisdom and this is the subject matter of the current
publication titled, ‘The Pure Soul its Infinite Treasure’, authored
by Dr. Jayantilal Jain and jointly published by the Department of
Jainology, University of Madras and Research Foundation For
Jainology, Chennai.
The Department of Jainology which was instituted at the
University of Madras in 1983 with an Endowment Fund provided
by the Research Foundation for Jainology is now a full-fledged
main stream Department since 2003.
The Ministry of Tourism and Culture, Government of India
sanctioned Rupees Fifty Lakhs as Corpus fund to the Department,
on the eve of the Bhagwan Mahavir 2600th Janma Kalyanak
Mahotsav in April 2003. The Department is conducting various
research and publication works in this fund.
Since then the Department has brought out four publications
and this is the fifth publication but for the first time a thesis on
spirituality is being published under the above Endowment Fund,
and it is the twelfth publication of the Department of Jainology.
Research Foundation for Jainology has supported the
Department in all its academic endeavors and this time too
they have generously come forward to jointly publish this thesis
which will be very helpful for the students as well as aspirants to
understand the nature of the Pure Soul.
We are grateful to the University authorities for giving
permission to publish the abridged version of the thesis and all
others connected with the publication of the same.
Krishnachandd Chordia Dr. Priyadarshana Jain
General Secretary Asst. Prof. and Head i/c
Research Foundation Department of Jainology
For Jainology University of Madras.
Chennai-600 079. Chennai - 600 005.
PREFACE
The soul is a treasure house of infinite knowledge, vision,
happiness, power and so on about which we have very little
knowledge. Some have misgivings and some even doubt the
very existence of soul. Absence of this knowledge subjects an
individual to many illusionary ideas and consequent anxieties
and unhappiness in life. This book on treasure of pure soul is
a summary of the concept of pure soul as enunciated by the
Tirthankaras, spiritual scientists and innumerable scholars, in
Jain tradition, known to mankind from time immemorial. The
subject is subtle, complex, defies normal human understanding
and no one can claim to cover the same in its various
dimensions. This is a small attempt to summarise the existing
knowledge on the subject.
The first four chapters provide the background and
introduce certain concepts which are essential for better
understanding of the subject. Chapters V and VII primarily deal
with the treasure of soul in terms of forty seven properties and
then over one thousand names or characteristics respectively
where each one of them can further be visualised in various
forms that a soul takes and each form/modification comprising
of operation of infinite characteristics. Chapter VI emphasises
that the concept of soul has secular underpinnings and should
not be believed to belong to one or a few religious groups. This
is applicable to all living beings in the universe and does not
apply only to a part of the universe or a group of beings in
the universe. On the basis of concept of pure soul, it also lays
down certain secular/eternal /common standards that should
be satisfied while considering a concept as secular.
This book is an abridged version of my thesis submitted
to the Department of Jainology, University of Madras, in
partial fulfilment of the degree of Doctor of Philosophy in
2005. In terms of references for this concept, the narration is
based on the Annexure to the commentary of Amritchandra
on Samayasar of Kundakunda and Jinsena’s Jinasahastranama.
Kundakunda’s major works like Samayasar, Pravanchanasar

and Niyamasar have also considerably influenced the reasoning
advocated in different chapters.
My endeavour here is to provide a text on pure soul that
will be useful to anyone interested in the subject and promote
further insight into the same. Special care has been taken to
avoid, to a great extent, use of Sanskrit or Prakrit words to
facilitate smooth reading and understanding of the subject,
keeping in mind the interest of non-scholar Jains, non-Jains
and Non-Hindi speaking readers.
I am thankful to Dr. Priyadarshana Jain, Head i/c of
the Department of Jainology, University of Madras for her
inifiative to publish this work under the Bhagawan Mahaveer
Endowment Publication and Sri Krishna Chand, Secretary
Research Foundation for Jainology, Chennai for sponsoring
this publication. The cover page, picture on Dhyan and Mystic
is from the well-known paintings of Kavita Shah, the Map
of Universe is from Trilok Bhaskar by Ariyaka Jnanmati, the
picture on Existence of Pure Soul is from Jain Dharam by
Babulal Jain, picture on Destruction of Karma is from the
journal, Dharma-Mangal, October 07.
I am sure that there will be tremendous change in the
perception of life of all those who will read and understand
this text and will find easy access to the infinite treasure of
pure soul and eternal happiness.
Chennai Jayanti Lal Jain
July 1, 2010 Professor Emeritus,
University of Madras
Chapter I
Towards Universal Happiness
Wealth causes sufferings...
Soul is exceedingly blissful
Pujyapad Acharya, Ishtopadesh, Verse 13, 21
Our economic and social endeavours aim at
maximisation of satisfaction/happiness/welfare of individuals
and society while Philosophy aims at enhancing happiness
through spiritual endeavours. The concept of happiness and
liberation whether economic liberation or liberation from the
worldly existence sound the same.The extension of economic
happiness to that of happiness of a pure soul is purposeful
as one should not think that economic liberalisation is the
only objective of life.
The concept of spiritual happiness helps to solve
the problems of present society such as–mental tensions,
violence, preservation of ecological equilibrium and conflicts
of ideologies and faiths. Scientists live in the present and try
to solve the present day problems with the help of machines
and equipments. The person engaged in spiritual experiences,
tries to solve the problem of misery and unhappiness for
all times to come by realising eternal happiness. scientists
manage the present and ignore the future while one who
seeks spiritual happiness makes himself happy in the present
and also eternally in future as well.
 Towards Universal Happiness
Happiness is a complicated phenomenon whether

material or spiritual. While a man is one, to divide his
requirement of happiness into two is not necessarily a right
thing. Man is a whole and he has to be dealt with accordingly
to adequately explain the happiness that one derives from
spiritual endeavours as against economic endeavours.
The society should move towards a theme on
globalisation of happiness and peace, as against globalisation
of economic power or business, free trade or laissez faire
as being advocated in contemporary economic policy. The
foundations of such a theme of universal happiness and
harmony are as follows.
1. Community of Pure Souls - All humans/creatures are
souls, and they are all equal in their potential. It is the deeds
that make the differences. If this realisation comes, there
will be love and reverence for each soul, rather than hatred,
conflict or violence. This universalisation of community
of souls needs popularisation. As against globalisation of
violence, there has to be globalisation of happiness.
2. Ecology of Self - All religions agree that an individual
is a soul and has something to do with good or bad deeds.
If assumed to be soul, we have no option to become a non-
soul substance. Ecology of self is to be preserved. If no
other option, then why not live in harmony and happiness,
otherwise, we will make our lives utterly miserable.
3. Conflicts Defeat Purpose - Economics covers only
satisfaction of fundamental needs and advocate devoting
the rest of time to spiritual development of human beings.
In absence of this objective, unlimited desires create social,
economic and environmental chaos and conflicts defeating
the very purpose of Economics.
4. Integrated Pursuits in Life – Pursuits of Economics

cannot be independent of other pursuits in life. Economics
has to be guided by higher pursuits in life. The concept of
material welfare/well being has to be carried to its logical
conclusion or ultimate stage of bliss or Moksha. The human
endeavours of Dharma, Artha, Kama and Moksha should be
integrated to make the meaningful whole and achieve the
ultimate goal of Moksha.
5. Secular Philosophy - Jain Philosophy, like some
other religions and philosophies, is considered by many as
a set of beliefs. Jain philosophy is, in fact, the most secular
philosophy and the concept of pure soul brings about this
truth very clearly. Just as human bodies, its constitution and
its parts, viz., eyes, nose, etc. are not different across bodies,
the pure soul, its constitution, its functioning/engineering
is the same for all groups and faiths. The emphasis on this
secular aspect is the unique feature of this work.
6. Oneness among Sects - Various Jain sects have
differences of opinion regarding the issue of worship,
methods of worship, importance of Karma theory, code of
conduet of monks and the vows followed by them, etc. But
there are no differences about the concept of pure soul or
state of Moksha. Hence, it is the objective of this book to
highlight this aspect of oneness, so as to reduce or eliminate
bitterness among sects.
7. Scientific Aspect - Jainology is not a bundle of faiths/
beliefs but it provides the most scientific explanation of the
functioning of the substances in the universe including the
soul. The aim of this book is to emphasize this scientific
and systematic aspect of pure soul so that this discipline of
spiritual investigation gets the status of a science.
10  Towards Universal Happiness
8. Power of Soul - The power of the soul, its infinite

properties and the eternal nature of the soul, etc., are
described in Jain Philosophy in various scriptures but there
is hardly any focus on this aspect. Jainism is known more
for ascetic practices, non-violence, forbearance, etc. but this
book focuses only on the immense, most wonderful and
infinite power of pure soul, whose functioning is governed
by its own characteristics like a machine in the engineering
sense.
9. Management of Knowledge - “Knowledge is Power”
is an adage. It is indeed undebatable. Knowledge is a ‘plus
factor’ for all human beings both at home and at work.
Knowledge is also a ‘plus factor’ for spiritual progress. It has
been so throughout the history of civilisation. Knowledge
management is all about understanding, improvement of
knowledge building, knowledge base and using it for our self
development. In a society where death is the only certainty,
in an uncertain world of millions of births and deaths, only
one sure source of spiritual liberation is knowledge of pure
soul.
10. Resolving Contradictions - In all the fields of
knowledge such as medicine, physics, chemistry, economics,
political science, sociology, etc., there are different schools
of thought. Similarly, there are different schools of religious
philosophy dealing with the same subject from different
points of view and there is no scope for intolerance or
conflicts. Using this omnipotent tool of multifaceted reality,
many of our eternal questions of existence can be resolved
and apparent contradictions eliminated. If people do this,
the world will be a better place.
11. Science of Differentiation - The greatest principle
underlying all the principles is the ability to distinguish
between soul and non-soul substances. This is known as the
Pure Soul and its Infinite Treasure  11
science of differentiation of soul and non-soul substances i.e.

self and non-self substances. Continuous practice and keen
observation help to develop one’s ability to differentiate
between soul and non-soul substances based on their
characteristics.
12. Good and Bad Effects - The pure self does not
influence nor does it get influenced by the good/bad deeds,
as these are karmic in nature. The path to Moksha is an
independent process which works through absolute faith
of pure soul, right knowledge of the pure soul and right
conduct/engrossment with pure self. Nevertheless, it is the
observed sequence in the path of Moksha that first a person
gives up evil/bad deeds and then diverts his attention from
good deeds to the pure soul. This is the sequence in which
Moksha is realized but there is no causal relation between
the good/bad deeds and Moksha. However in the material
realm good deeds are preferred to bad deeds.
13. Cybernetics - The concept of pure soul as enunciated
by the Arihanta/Omniscient is cybernetics par excellence.
Different energies culminate into Arihanta and manifest in
its ultimate form. Most wonderful working of cybernetics is
found in the pure soul.
14. No Do’s and Don’ts - The pure soul does not have
any prescribed do’s and don’ts. The pure soul is a continuous
flow of nectar of bliss and infinite happiness and engrossed
incessantly in experiencing the same. In the pure soul, there
is nothing to be established/proved and/or disproved. It is
devoid of yoga or devotion as these are karmic activities.
There is nothing wrong here. There are no battles/wars or
games and hence no loser or winner. The pure soul is an
ocean of tranquility with infinite power and properties.
15. Three Innate Changes - There is the famous trio
-Creation, Destruction and Sustainability/Permanance.
12  Towards Universal Happiness
These three are the innate changes that are constantly

taking place in all substances in the Universe and yet the
basic Universe remains the same; only the form changes.
Thus, the pure soul has eternal relevance in the Universe as
this is also governed by the three changes.
16. Causality – Changes in the soul are not caused by
other substances and has its own causal process. It is futile
for anyone to search external means to achieve salvation as
it leads to enslavement of a soul and continuous mundane
existence. The trio–the means, the process and the end
constitute the indivisible whole and hence cannot be
different.
17. Change of Perception – The path to Moksha lies in
change of attitude/perception. The moment one perceives
oneself as the pure self, the journey to Moksha begins and
when the same perception is pursued relentlessly, one achieves
Moksha. The key to Moksha lies in knowledge, i.e., knowing
the self. The word ‘right’ refers to the eternal nature of the
soul, as distinguished from the temporary/transient forms
or manifestations.
18. Adaptability to Vision – Complex biological
processes/systems survive through adaptability. Adaptability
is possible if one can evolve quickly and look-ahead. If one
realises this look-ahead capability of pure soul to liberate
and achieve Moksha, the principles narrated in this book
facilitate adaptation and transformation. The soul can steer
as it has the potential/capability to achieve liberation, but
only if it has a clear vision of where it wants to go and what
it has to do.
19. Eternal is Secular – What is secular must be
eternal and what is eternal must be secular. Greater
understanding of the eternal nature facilitates promotion

of secular approach in one’s life. Changing nature creates
complexities in understanding and belief in the eternal and
secular nature resolves that complexity into simplicity. It
is simple to understand eternal and secular aspects of the
soul than to comprehend changing, individualistic and non-
secular aspects which swell from a biased attitude.
20. Re-engineering the Soul – It is possible to re-
engineer the soul in the context of its eternal nature.
The existence of pure soul does not depend on religious
fundamentalism as this ‘out-of-control” aspect is taken
care by eternal nature. The functioning of pure soul runs
on its own, repairs of its own when gets out of control and
maintains on its own without depending on whims and
fancies of generations of wrong beliefs about the nature of
pure soul. Consequently, out-of-control aspect creates scary
brutal and inhuman conditions. One has to create right
ecology of organism and the secular technology aspect,
which, in fact, provide the right ecology of pure soul.
Confluence of Ideas – Pure Soul with its infinite
treasure is described in myriad of ways ranging from a mere
conscious substance to that of the Greatest Divine object
in the Universe and God itself. Some Philosophies ascribe
certain attributes to God. One will notice in this narration
that these attributes in fact belong to the pure soul and not
to anybody else. The purpose of this book is to promote a
proper understanding of these attributes, which will bring
greater harmony among different philosophies and proper
analytical background whereby these names and attributes
can be easily comprehended. This should serve as light house
for confluence of flow of eternal ideas on the concept of
pure soul. One certainly notices in these attributes striking
similarities in ideas, words and names.
14  The Concept of Pure Soul an Overview
Chapter II
The Concept of Pure Soul
An Overview
True Knowledge lies in being a researcher of the Soul
Banarasidas, Samaysar Natak, I, Verse 7
Importance of the Study
All studies or researches aim at acquiring or unraveling
of knowledge regarding some aspect of an object in the
universe. The pure soul, being the reservoir of infinite
knowledge, the study on the pure soul amounts to all possible
types of researches in one go, beyond which no research is
neither feasible nor needed. Understanding the process of
purification of soul and realisation of the self is the only
search worth pursuing, as it is the ultimate in knowledge of
the universe and leads to unparalleled reward of infinite and
eternal bliss. Logically, the best scholar is one who pursues
research on pure soul. Many researches are important
temporarily and their conclusions are lost or reversed with
the passage of time. Not all researches have relevance for
all beings in the universe for all times. Thus, the subject of
pure soul is most wonderful, astonishing, astounding and
rewarding.
The objective of this work is to emphasise the following
aspects:
1. The mundane existence of soul is highly temporal and

transient and economic/other activities carried out
by human beings have no meaning unless one knows
about oneself and realises one’s eternal nature.
2. The pure soul is the most secular concept as the soul’s
constitution/engineering is the same for all groups/
faiths just as human body’s engineering/constitution is
not different across different faiths.
3. The pure soul’s functioning is governed by its own
characteristics/properties. There is a need to analyse in
detail the working/functioning of the soul/pure soul in
an engineering sense.
4. Just as a text book on biology gives the idea of how
the body functions through different organs, this
book explains now the soul functions through its own
characteristics.
5. The subject of pure soul needs analytical investigation as
this is shrouded in mysteries and has different religious
overtones.
The Backdrop
The present era is termed as the age of science and
technology. Science has done great service to mankind
by providing various amenities. In the process, we know
much about the atom but not about the self. Our life is
full of excitements, emotional disorders and value conflicts.
The truths revealed through concepts of pure soul were
the boldest and truest ever offered to mankind by any one
and go much beyond what the sciences have to offer to
mankind.
Dharma (religion) is defined as the real nature of the
things and the ultimate end of the soul is to realise the same
and thereby achieve liberation – the perfect and purified

state of the soul. The souls in the universe are infinite
and are distinct from one another. They are always found
in embodied condition till they attain the final state of
perfection and thereafter the pure souls continue to remain
in Moksha forever.
The concept of pure soul is the core concept and
concepts of non-violence, non-attachment, non-absolutism,
right knowledge, right attitude, right conduct, equanimity,
non-possession, peacefulness, happiness, etc., are in deed the
attributes of pure soul.
1. The Universe and the Soul
There are six substances in the universe – souls, atoms
(matter), space, medium of motion, medium of rest and
time. Among the six substances, soul is the living substance
and the rest are non-living. Each substance is functionally
independent and governed by its own nature. Only a group
of atoms are visible and other substances are invisible and
are to be recognised or realised. Soul and atoms are the
only two active substances, ie., these move from one place
to another through the complicated process of operation of
Karma particles. The living substances can be either under
bondage (influence of matter), affected by the cycle of births
and deaths or liberated (Moksha–without bondage).
2. Soul in Mundane Existence
Soul’s mundane existence is characterised by one’s
complete ignorance of oneself (soul) and allowing Karmas
to operate in its entirety. Through classification of Karma
in eight or hundred and forty eight or in many ways,
everything that happens to one’s soul in contemporary
existence is explained. One may like to know, see or acquire
everything in the universe and feel happy, achieve desired

goals, live for ever, get the best possible physical body and
get the highest status in life. These desires cause perpetual
existence of impurities and the stages of impurities depend
on the type of species and external conditions under which
a life is born due to its own Karmas. But these impurities
are alien to the soul.
3. Real Nature of the Soul
The real or fundamental nature of the soul is very
different from other substances and is characterised by
consciousness, ie., absence of properties or nature of non-
living substances. The soul is a treasure of infinite properties
such as life, consciousness, knowledge, vision, happiness,
omnipotence, omnivision, omniscience, which cannot
be diluted or diminished by any object. These properties
manifest in their full in the state of liberation.
4. Misconceptions about nature of the Soul
Ignorance of the nature of soul leads to various
misconceptions about the functioning of the soul. It is
important to understand that the pure soul is devoid of
Karma, body or bodies, five senses, mind, colours, smell, taste
and touch. The soul does not have feelings of attachment or
detachment. The soul is devoid of anger, greed, delusion and
ego. The influx of Karmas, its bondage, blocking of bondage
of Karmas, shedding of Karmas, and ultimate annihilation
of Karmas–all these stem from atoms/Karmas and are not
the functions of the soul. The different bodies such as those
of germs, ants, bees, animals, human beings and creatures of
hell or heaven are due to Karmas and do not belong to the
soul. These are only associated with the soul.
The entire universe with its six substances (dravyas),
their characteristics (gunas/shaktis) and their infinite forms
(paryaya), continues to exist for ever without any substance

disturbing or interfering in the functioning of other
substances.
5. Realisation of the Soul
The key to Moksha/liberation lies in realisation of the
true nature of the soul. As said above, the soul has infinite
characteristics. The contemplation of these characteristics as
existing in their indivisible whole leads to self-realisation
and emancipation. The moment one perceives oneself as soul,
the journey to Moksha begins. When the same perception is
pursued relentlessly, the state of Moksha is realised.
6. Causal Nature of the Soul
The fundamental causal nature of the soul is different
from the physical body senses or “prana”. The knowledge of
the true and eternal nature of soul as reflected in infinite
properties is the only way to realize the soul. Senses, prana
are, in fact, attributes of inanimate thing or body and not
that of a soul. Causes/cases can be classified into six as doer,
deed, means, donee, donor and supportive stage. From the
real point of view, every substance has inherent ability to
work for itself and all the six causations take place in the
same substance independently and without interference or
need for other substances for a particular action to take place.
One substance does not help another one in any action and
every substance itself undergoes changes, within itself, by
itself for itself, from itself and on the basis and support of
itself. This is the universal truth.
7. Infinite Souls and Infinite Power
There are infinite souls in the universe and not that
there is one soul that pervades all souls or that all souls are
– part of the Great Soul. The number of atoms is in infinite
multiples of souls. The units of all times are infinitely greater

than number of atoms. Space is infinitely greater than units
of time. A soul has infinite properties greater than the units
of space and get manifested when realised. The power of
a soul is greater than the power of all the substances put
together and is the most wonderful thing in the universe.
8. Oneness of God and Pure Soul
Every soul has the potential to realise the true nature
of the pure soul. God is a pure and perfect soul and not a
creator, sustainer and destroyer of the universe. There are
infinite souls in the state of Moksha and thus there are
infinite Gods and the number ever gets increasing only. The
pure soul does not cause any change anywhere as it does not
produce anything else, the pure soul produces itself. The pure
soul is not created by anybody nor does it create anything.
9. Independence of the Soul
The soul operates by itself and is not influenced or
guided by anybody. Nothing happens in the universe through
the blessings/boons by anyone. The Gods (Pure Souls)
do not descend from Moksha to help anyone. Each soul
acquires one’s own knowledge and achieves self-realisation
and achieves Moksha through constant meditation on the
true and eternal nature of soul. Thus, there is complete
independence and sovereignty is enjoyed by the self over
one’s own self.
10. Secular Concept
The concept of soul, although secular, eternal and pure
by its very nature, has been made more complicated by the
existence of different systems of faiths, religions, languages,
philosophies, culture, vested social and political interest of
different leaders and their followers, economic interests etc.

A secular concept must display certain characteristics such
as eternality, purity, independence, beneficial to all, relevant
to souls of all times and places, all-pervading knowledge,
self-based system, divine in nture etc. The concept of pure
soul with infinite characteristics is the most secular and
scientific concept devoid of bias and blind beliefs. The pure
soul/God is addressed by hundreds of names and these
names, although seem to be different, refer to one or more
attributes associated with the pure soul.
Most Valuable Concept
To sum up, the pure soul is an ocean of infinite jewels/
treasure of characteristics of Life, Knowledge, Vision,
Happiness, Procreative Potency, etc. It has infinite names
and manifestations each describing a particular property.
These characteristics are permanent, timeless, immutable,
sovereign, independent, unconquerable by any other object
or taken away by anybody and diluted or diminished by any
object. Just as jewels adorn the crown, these properties adorn
the pure soul. The crown of a king is the most beautiful and
precious object symbolising power, so also the pure soul is
the crown of the Universe, most beautiful and precious with
infinite power. Any study on the reservoir of infinite power
of pure soul is the most valuable one.
Jnanamau jo paramappu
Pure Soul is in its Knowledge
Yogindu Deva, Paramatma Prakash, I, Verse 14

Chapter III
SCANNING SOUL’S ENVIRONMENT
The Pure Soul’s environment is free from inner pollution
Babu Yugal Jain, Siddha Pujan, Verse 8
Reality is complex. The objective is to understand the
whole truth through various view-points. For example, we
can have hundreds of photographs of the same tree from
different angles. Though all of them give a true picture of it
from certain angle, yet they differ from each other. Further,
neither of them nor the total of them can give us a complete
picture of that tree. Individually as well as collectively they
will give only a partial picture of it. So is the case with human
knowledge and understanding of the concept of pure soul;
we can know and describe reality only from certain angles
or view-points.
1. The Universe
There are six basic substances in the Universe and
together show the functioning of the entire Universe. As
said earlier the six substances are Soul, Atoms (Matter),
Space, Medium of Motion, Medium of Rest and Time.
The following important points should be noted about
the six substances :
1. The Soul is the living substances and the rest are non-
living.
22  Scanning Soul’s Environment
2. The living substance can be either under bondage

(influence of atoms), i.e., affected by the cycle of births
and deaths or liberated (without bondage).
3. Only a group of atoms are visible. Other substances are
invisible.
4. Soul and atoms are the only two active ones, i.e., they
can move from one part of the Universe to the other
- they generate their own level of energies and meet
and depart through the complicated operation of
Karmic particles. Medium of motion and medium of
rest are helpful to both in making their movements and
resting
5. Soul and atoms come together and become impure and
the degree of impurity governs the cycle and quality of
births/deaths. The other four substances have eternal
purity i.e. these never become impure.
6. Space, Medium of Motion and Medium of Rest
- these are singular in character and are indivisible.
While souls and atoms are infinite in number, each is
indivisible.
7. All the six substances are indestructible and have no
beginning or end. These have not been created by
anybody; nor can be destroyed.
8. Soul, Medium of Motion and Medium of Rest occupy
innumerable space-points. The same soul resides in an
ant and elephant but it contracts or expands depending
on one’s physical existence. An atom occupies only a
single space but a group of atoms occupy many spaces.
Time always occupies a single space because of its
micro nature.
To illustrate the above point, let us take an example
of a human being. Our physical body is made up of atoms
(Karmic particles). It occupies space depending upon the size

of the body-the tall ones occupy more space when compared
to the shorter, and fat people occupy more space compared
to the slim ones. The soul occupies same space as that of
the body and exists concurrently with the body. In each
soul and atom, time is embodied. That is, as our thought
or body changes-grows from childhood to older age-time
facilitates better understanding of changes. The soul and
body are able to move due to the medium of motion and
able to come to rest or stay in a stationary state through the
medium of rest. The above is only an example of human
body. In the same way, the entire Universe, with its infinite
number of objects, continues to function forever without
any substance disturbing or interfering in the functioning of
other substances. Each substance is working independently
in its own way.
Analysis of Mundane Existence - What are the factors
that have led to the present state of existence of the soul.
Self-realisation means knowing the true existence/state of
the self,. What are the forces, which prevent self-realisation?
It is the ignorance about the pure soul. Alternatively, these
are called ‘Karmas’. Liberation from the Karmic bondage
leads to emancipation (Moksha).
This universe is always full of inanimate Karmic particles.
The moment a soul perceives the worldly objects contrary
to their true nature, these particles are attracted to a soul
and bondage between the soul and Karmic particles takes
place. This attraction is like that between a piece of iron and
a magnet. Note that Karmas are of two types-perception-
based and particles-based. When we use the word Karma,
it denotes both the types as these happen together at the
same time. Thus, the wrong perceptions of things around
24  Scanning Soul’s Environment
us act as glue or cementing force leading to the bondage.

These wrong perceptions further block the full blossoming
of the characteristics of the soul. Wrong perceptions are
of innumerable degrees and affect in a myriad of ways in
one’s cycle of life and death. However, these are broadly
categorised into eight groups. This eight-fold Karma
classification covers in general everything that happens
in one’s life. Further, it may be important to observe that
eight prominent properties of soul, viz., absolute knowledge,
absolute vision, absolute self-realisation, absolute vigour,
absolute bliss, permanent abode, absolute subtleties and
absolute status manifest themselves when the corresponding
Karmas, which are alien to the soul, are removed through
some process of spiritual surgery/purification/realisation
of the self. Just as darkness dispels automatically in the
presence of a lamp, Karmas wither away on their own when
one realises the nature of the pure soul.
Multifaceted Reality (Anekant) – A substance is
known by its nature. The nature of a substance is described
through its characteristics and forms, which may look alike
or completely opposite to one another and yet describe
the same substance. All substances have such conflicting
properties. Consider the following illustrations:
(a) A man is said to be father in relation to his son, but the
same man is son in relation to his father. How can the
same man be both father and son?
(b) The cold water and hot water–apparently conflicting
properties of hot and cold in water.
(c) A medicine can cure a person and the same may kill
another person.
(d) The taste of milk is sweet but when it turns into curd,
it becomes sour.
(e) In a gold ring, the word ‘ring’ cannot encompass all

other forms of gold jewellery. Gold is yellow in colour.
Many objects have yellow colour. Yellowness cannot
entirely describe what is gold.
(f ) Delhi is in South, North, East and West for a person
in Kashmir, Tamilnadu, Punjab and Assam respectively.
Inspite of indications of conflicting directions, Delhi is
where it is.
The above logic is to be applied to all the substances
in the Universe. All these substances possess mutually
conflicting forms or properties. Reality is thus multifaceted.
The above description of multifaceted reality has universal
application for all conflicts.
In all the fields of knowledge such as medicine, physics,
chemistry, economics, political science, sociology, etc., there
are different schools of thought. Similarly, there are different
schools of philosophy dealing with the same subject from
different points of view and there is no scope for intolerance
or conflicts. Using this omnipotent tool of multifaceted
reality, many of our eternal questions of existence can be
resolved and apparent contradictions eliminated. If people
do this, the world will become a peaceful and happy place.
Pure Soul attains Moksha...

and the same becomes Siddha
Acharya Kundakund, Pravanasar, Verse 274

26  The Path to Real Nature
Chapter IV
THE PATH TO REAL NATURE
Soul’s nature is knowledge, Soul itself is knowledge
What can soul do other than knowing !
Amritchandra Acharya, Atmakhyati, Verse 62
Let us start with the story of a gold necklace. It was

gold in a mine, refined by someone, sold to someone else,
made into an ornament by somebody, kept in a show
room at a jewellery shop, so many people saw it every day,
someone bought it one day, sold it to the king, it was worn
by members of the king’s family for generations, kept in
the safe or in the underground or in the treasury, adorned
later on elephants, horses etc., hidden under marshy lands,
once again it was sold to someone, converted into other
ornaments and so on, goes the story of the gold necklace.
It remained pure gold in all these conditions. The gold

passed through a number of good or bad conditions and
assumed different forms but not affected by these conditions
and remained the same gold. Likewise, the soul passes
through infinite births and deaths but the real nature of
pure soul remains the same. Therefore, this chapter further
delves into the real nature of pure soul.
Every substance has two aspects – one aspect is

permanent, constant and steadfast and the other which is
evolving and changing through modifications. For example,
a piece of gold when converted from bangle to necklace,
new form of necklace is evolved, the previous form of bangle
has become extinct and gold has remained gold, i.e., steady
and constant. Similarly, soul takes many forms of births
and deaths but remains the same soul. The soul is eternally
steadfast, indivisible, single and inherently pure. It is pure all
the times–past, present and future. In fact it is impossible to
separate the modifications from the substance, one has to
do so in an imaginary, abstract and theoretical manner in
order to fully understand the real nature of the soul.
Just as when one shoots an arrow, one concentrates
on the object ignoring other things, meditation implies
concentration on the self, ignoring all the other things in
the universe.
Analysis of Nine Principles (Tattvas)
The earlier description of six substances constitutes a
macro level view of the universe and description of each
substance can be termed as micro-level analysis. All the
other five substances do not serve any purpose by itself
and are not relevant to us, if one does not know the soul.
The pure soul is the crown of the universe and is explained
through nine principles, which together constitute the path
of liberation.
The soul ( Jiva) is a conscious substance having its
own infinite properties including perfect knowledge and
perfect bliss. But one does not view oneself as a conscious
eternal substance, and views oneself fallaciously as non-soul
matter, (Ajiva) this is the greatest blunder committed by a
soul and one’s efforts to attain happiness and bliss become

futile and is eternally condemned to mundane existence.
This fallacious perception leads to influx of Karmas (Asrava)
associated with each wrong belief. A soul, by itself, is only
one and karmic particles are infinite but in vain it attempts
to establish one’s empire over these infinite particles and
wrongly claims this human body and others as one’s own.
Such influx of Karmas is associated with both auspicious
deeds (Punya) and inauspicious deeds (Pap). Wrong belief,
inability to take the vows and lead a pious life, negligence to
meditate on one’s pure soul, passions and spatial vibrations in
soul–all these lead to influx of Karmas. These are generally
viewed in two ways–modifications of soul as wrong belief,
etc. arising in the soul due to ignorance, and the other
category of karmic particles which are inanimate in nature
which get attracted and associated with a soul creating
bondage (Bandh). The process of influx and bondage
goes on continuously ad infinitum, unless one realises the
pure soul. Stoppage of influx (Samvar) leads to stoppage
of new bondage too. The stoppage is also described both
in terms of stoppage of passions and stoppage of karmic
particles. The first belongs to soul and the other to another
substance (atoms). With greater intensity and duration
of the engrossment with the self, shedding of previous
Karmas (Nirjara) takes place, both in terms of passions and
karmic particles. With each successive engrossment, greater
dissociation of Karmas from the bondage occurs and thus
reduces bondage considerably. In the end, complete influx is
stopped and complete shedding occurs resulting in complete
absence of all types of Karmas and then liberation (Moksha)
of a soul from mundane existence follows.
The pure soul is common in all the nine principles and
the same does not lose any property or basic nature while
passing through the process of liberation/bondage. This is
the unique nature of the pure soul.
The greatest principle underlying all the principles is

the ability to distinguish between soul and non-soul. This is
known as the science of differentiation of soul and non-soul
substances, i.e.self and non-self substances (Bheda-vijnana).
Continuous practice and keen observations help to develop
one’s ability to differentiate between soul and non-soul
substances based on their characteristics. “Me” and “Others”
imply “self ” and “non-self ” once a person knows “me” or
“self ”, rest of the process of differentiation follows. But we
have misunderstood and have identified “self ” and “non-
self ” as one and the same. This lack of differentiation has
lead to ignorance, foolishness and continuous cycle of births
and deaths. In fact, one can divide the whole universe into
two, viz. ‘one’s own self ’ and the rest.
Pure Soul, Auspicious and Inauspicious Deeds
While auspicious and inauspicious deeds can be
distinguished in terms of its basis, nature, objectives and
results and such distinction is tenable, but when one looks
at these from the view-point of pure soul, these represent all
non-soul substances and are alike, without any meaningful
distinction as far as the path of Moksha is concerned.
A mirror reflects whatever it encounters whether it is
a bread or a gun, it does not refuse to reflect even if it is
bad/sinful. One nourishes life, the other takes away life.
Both the objects are external to the mirror and do not affect
the mirror. The mirror does not last long as it shows/reflects
bread or by itself does not get destroyed because it reflected
a gun. It is neutral to both as far as the nature of mirror
is concerned. Similarly, the pure soul being identical to
knowledge is compared here with a mirror. The function of
knowledge is to know and this knowing ability does not get
impaired at all. A camera may take pictures of good deeds
or bad (sinful) deeds, the camera remains a camera and does

not become impure by itself.
The objective of this narration is not to advocate that
one should shun good deeds and resort to bad deeds but
to explain that these by themselves do not constitute the
path to Moksha which lies in realisation of eternal nature of
pure soul. For example, when a person is in jail the question
whether the handcuff is made of gold or steel (iron) is
immaterial. As far as the status of bondage is concerned,
both are alike although one can differentiate between gold
and steel in terms of colour, place of mining, maker of
handcuffs (goldsmith or ironsmith), value, etc., but this is
of no avail as the person is interested in liberation from
bondage. One that leads to bondage cannot be termed as
good from any perspective.
Pure Soul as Basis of Three Jewels - Jainism deals with
real substances like any science. As mentioned earlier, there
are six substances and each of these substances have infinite
properties and forms and have to be analysed systematically
and scientifically. Thus, several branches of knowledge
such as theory of causation, Karma, physics, mathematics,
philosophy, chemistry, astronomy, cybernetics, physiology
of human body, etc., are needed. There is no need of any
blind belief or faith. Each aspect, property or form is to be
understood in terms of various tests such as past knowledge,
theory, logic, present experience, experience of others and
so on. Eternal principles are discussed in all dimensions
and have eternal relevance for all times, people, space,
etc. Knowledge of this eternal reality is right knowledge,
its perception is right perception and conduct based on
eternal reality is right conduct. These three jewels thus have
scientific basis and Jainism will ever remain a science par
excellence. These three jewels of right knowledge, perception
and conduct constitute the path to self-purification and

‘Moksha’ and have eternal scientific basis.
The way to liberation embodied in the concept of three
jewels can be analysed both through real point of view and
empirical point of view. The former refers to the actual path
while the latter is associated with the former. Thus, there is
no opposition between the two view-points. The real point
of view takes into account the soul alone in its purview
and the three aspects with reference to the soul only and
nothing else.
Right faith is the root of spiritual upliftment. It is a
true friend and false faith is the greatest enemy. It is the
first step to the path of Moksha. In its absence, knowledge
and conduct do not earn the quality of righteousness.
Right knowledge refers to acquisition of right knowledge
of one’s own-self. Right faith and right knowledge are
simultaneous, the first is the cause and the latter the effect,
though both of them take place simultaneously like lighting
the lamp and emanation of light from it.
Self-absorption is the right conduct. The empirical side
of right conduct is reflected in five vows of non-violence,
truthfulness, non-stealing, chastity and non-possession. The
above is only a brief enumeration of the same.
Right conduct involves breaking up of the interior of self
with the highly sharp chisel of spirituality where pure soul
and non-soul substances are separated. In such a conduct,
self is realised in own-self, for own-self and by own-self.
There remains almost no distinction between attributes and
substances, and between the knower and the known. There
is no distinction of meditation, the meditator and the object
of meditation. Such an experience is inexpressible. The pure
soul emerges as a mass of consciousness, effulgent, indivisible

and as embodiment of infinite properties, devoid of any
blemish whatsoever. The soul transcends to oneness.
Stages in Purification of Soul (Gunasthan) - There
is a unique process through which a soul passes both in
mundane existence and on path to liberation.
A soul passes through various spiritual stages to achieve
liberation. Spiritual stages occur due to varying types of
delusions and vibrations. The empirical side is explained
through changing nature of various types of karmic influx,
bondage, stoppage and shedding and the real side is
enunciated with different degrees of spiritual experiences
and enhancement in the degree of stabilisation of experience
of pure soul. In brief, it can be stated as follows:
1. The first stage is primarily explained in terms of
absence of right faith, not knowing the real nature of
various substances in the universe and ignorance of
the real nature of the pure soul. The first stage refers
to complete ignorance of pure soul (false belief ) and
the fourth indicates belief and perception of pure soul
and experience of the same. The journey to Moksha
begins from this fourth stage. The third and second
stages occur when a person is not able to stay in either
4th, 5th or 6th and falls below from those stages due to
unretained or mix experience.
2. 5th to 12th stages primarily deal with right conduct
due to unretained or mix experience based on varying
degrees of restraint, meditation and delusion of Karma.
Right conduct commences primarily from the 5th stage
and manifests fully in the 12th stage where there is
complete absence of all passions and conduct deluding
karmic particles.
3. In the 13th stage, the pure soul has been fully realised
with the associated properties of infinite knowledge,
infinite perception, infinite power and infinite happiness
but human body still remains.
4. In the 14th stage, there is complete absence of the
vibrations on account of human body and the latter
evaporates or is completely destroyed and such souls
move to the top most place in the universe, achieve
liberation/Moksha and live in perpetual bliss and
happiness.
The stages represent different levels of spiritual
experiences but can be explained through complicated
quantitative expressions in terms of various types of Karmas
which can form the subject of a separate study.
Engraved Purity of Soul - The soul, a substance has
innumerable spaces but its each unit of space exhibits purity.
The soul is timeless entity but passes through various cycles
of time. These cycles do not affect the soul and its purity.
The soul’s nature remains pure i.e., does not get tarnished
by births/deaths or getting associated neither with karmic
particles nor with space, time, nature or forms. The soul’s
nature is pure and its form also remains pure.
Tools for Analysis of Causation - Like any scientific
enquiry, a given effect can be brought about in spiritual
science also by knowing its cause. Misconceptions arise due
to lack of understanding of cause and effect relations among
different substances. Without knowing these relations, it will
be of no avail to make Herculean efforts to achieve some
thing, which is impossible to achieve. Further, unless one is
sure of certain effects, one will not get requisite confidence to
undertake efforts and will be groping in the dark. Requisite
confidence boosts commensurately the process of making
matching efforts and then success is ensured.
Real vs Associate Cause (Upadan vs Nimitta) – Every

effect presupposes a cause and factors that ensure a given
result are only known as its causes. Every effect is caused
by multiple factors which operate in a complicated manner.
There are two types of causes-real and associate. That
which itself causes the change or contributed by the same
substance through its properties/previous form can be called
as real cause. Factors which facilitate a change and remove
impediments but themselves do not cause a change are
called as associate. For example, in the making of a pot, clay
is the real cause as this itself changes into a pot but other
factors such as wheel, stick, pot maker, etc. are associate
causes. These are called associate because their presence is
important and can be seen or observed at a glance but by
themselves incapable of causing a desired change in any
manner.
The Famous Trio - A substance is defined in terms of
its properties or qualities. As properties change, there is a
change in the form of the substance. However, the basic
substance remains the same. The substance, its properties
and its forms together determine the true nature of an
object. A piece of gold is matter. It has certain properties
such as yellowness, rustlessness, meltingness, etc. It is
possible to change its form from a gold piece to a ring, a
bangle, etc., but it remains gold with its innate properties;
only the form has changed. When a bangle is ‘created’ out
of a ring, the ring has been ‘destroyed’ but all properties of
gold are still ‘sustained’. This is the famous trio-Brahma
(Creation), Shiva (Destruction) and Vishnu (Permanence
or Sustainability). These three are the innate changes that
are constantly taking place in all substances in the Universe
and yet the basic Universe remains the same; only the form
changes.
Soul being a substance takes different forms (depending

on the extent and type of operation of its properties) such
as, human beings, animals, insects, etc. Soul changes every
moment, taking several forms, except that some forms
are easily understandable while others are subtle but the
basic soul remains as it is. Thus, soul, its properties and its
forms-together constitute the reality about self and these
characteristics, have to be clearly observed and understood
in order to move towards self-realisation by avoiding
misconceptions.
Causality
For perception-based bondege (i.e. soul’s bondage),
the real cause is change in perception of a soul and, at that
moment, attention is diverted towards material objects or
fruition of Karma particles and hence this is only the associate
cause. For material bondage (of atoms/particiles), atoms are
the real cuase and soul is only the associate cause. However,
for any bondage, both the types of causes co-exist.
i) knowledge of self and other objects is vitiated when
both are treated as identical.
ii) faith or perception about beneficial or baneful nature of
self and other objects is vitiated when both are treated
as identical.
iii) control is exercised on other objects when it is to be
exercised on the self, leading to meaningless efforts and
ultimate failure.
iv) believes in being responsible for causing changes in
other objects. This false belief leads to attachment, ego,
avarice, etc. One likes changes if they are favourable
and dislikes if they are unfavourable.
v) derives pleasures or feels pain as other objects change

on the false assumption that those changes are helpful
or harmful to his own self.
The above is only an illustration but all the five features
apply simultaneously to all of our worldly feelings/actions.
Only when a person understands the causal factors, one can
acquire true knowledge about self and divert attention from
associate cause to real cause and achieve self-realisation.
The key to self-realisation lies in accepting the fact that
every object is changing due to its own nature and there is
nothing that a man has to do in other objects. His domain
lies in his one self.
Six-fold Causation (Shatkarak)
Causes can be classified into six as doer, deed, means,
donee, donor and supportive stage. One who is independently
able to perform is a doer and the accomplishment of doer
is called a deed. Instruments used by the doer are termed as
means and reason for the deed is known as purpose/donee
and deed emerges from a given substance named as donor/
source, which is eternal in nature. The deed accomplished on
some base/stage is called as support/basis.When associated
factors/substances are mentioned for an action, such
explanation is referred to as the empirical view and where
the explanation is in terms of the nature/ability of the same
substance it is referred to as the real point of view.
The empirical viewpoint is explained here taking an
example of activity of making a pot. For example, the potter
is the doer and the pot is the deed of the same. Disc/wheel,
rod, etc., are the means and the pot is made for storing
drinking water, taking soil from the basket and the whole act
of making a pot is accomplished by the support of the earth.
In this example, every cause is different, all independently

exist.
From the real point of view, every substance has inherent
ability to work for itself and all the six causes take place in
the same substance independently and without interference
or need for other substances for a particular action to take
place. The clay has inherent and independent ability to get
converted into a pot and hence clay is the doer and the pot
is its deed. Clay and pot are inseparable and hence pot is
the deed of clay only. Clay is instrumental by its nature to
transform itself into a pot and clay is the instrument. The
purpose of this action is clay pot and source of pot is clay
only. Clay is the basis on which the pot is made. Thus, all
the six causes are in the substance itself. Really speaking,
one substance does not help another one in any action and
every substance itself undergoes changes, within itself, by
itself, for itself, from itself and on the basis and support of
itself. This is the universal truth.
In view of the above explanation of process of
causation, a pure soul has inherent power and ability to
achieve liberation, by means of contemplating on the nature
of the pure soul, and thereby realisation of pure soul. Every
property of a substance has its own six-fold causation process
within that property and similarly, every form of a substance
has its own six-fold causation. Such is the secular nature of
properties and forms of a substance.
Unsymbolic Comprehension (Alingagrahan) - The
pure soul cannot be captured/understood/realised through
any symbol or symbolic expressions. There are many reasons
for this and at least 20 reasons are given below:
a. Five senses are incapable of perceiving/realising the
pure soul, which is characterised by knowledge and is
beyond the senses. Its knowledge power works on its-

own and is automatic.
b. The pure soul is not even the direct subject matter of
senses and does not depend on the senses.
c. The pure soul cannot be visualised/conjectured based
on certain symbols or senses/precursors, like one can
guess/conjecture/visualise the existence of fire after
noticing smoke.
d. The pure soul cannot be subjected to any guess/
estimate/sense perception. However, partial realisation
of the pure soul can help in the further visualisation
just as a sample can be used to know/guess about the
larger quantity/quality.
e. There is no such property in the pure soul that it can
conjecture about anything. Through the realisation of
the self, it knows both the self and other objects.
f. The pure soul knows everything directly because that is
its nature. In the present state of existence as a human
being, although knowledge seems to be working
indirectly through senses but it is direct in terms of its
nature.
g. The knowledge of the soul does not depend on the
external objects or symbols i.e., the soul does not know
by directing or focussing its attention on external
objects.
h. The knowledge of the soul is not acquired or brought
from external objects. It comes from within.
i. None can eliminate the knowledge of the soul. No
external adversities can facilitate transfer/elimination
of the soul‘s knowledge.
j. The soul’s own focus is on its pure nature, it does not
have any impurity.
k. The soul is unbounded/unassociated with karmic

particles as these are physical and inanimate. There is
neither causal relation nor contextual presence.
l. A soul does not enjoy the senses or its subject matter.
It enjoys its own abundant and infinite nature.
m. Its life is energised neither by senses nor by mind. Its
life is characterised by consciousness.
n. The soul does not take the shape of the senses (bodies
and parts such as ear, eye, tongue, etc.) and is not even
instrumental in reproduction of species in the world.
The soul reproduces its own pure forms and these are
instrumental in achieving Moksha, a state beyond this
worldly existence.
o. The soul does not occupy or lives in the space of the
universe/sky. It always lives in its own innumerable but
definite number of space points.
p. The soul in its physical appearance or feelings is
neither feminine, masculine nor impotent. A soul is
independent of these human/animal physical/emotional
characteristics.
q. The soul has nothing to do with external religious
symbols like temples, mosques, monks, dress code of
ascetics, yogis, flags or any such symbol adopted by
religious followers.
r. The soul cannot be comprehended by a particular
attribute, it has infinite and indivisible characteristics
and is a pure entity.
s. The soul cannot be envisaged in a particular form
including its pure forms.
t. The pure form of a soul is also independent of soul
substance and the experience/realisation of a pure form
is realisation of the soul.
Pure soul as Glass House of Knowledge – Key to

Moksha-The path to Moksha lies in change of perception.
The moment one perceives oneself as the pure self, the
journey to Moksha begins and when the same perception
is pursued relentlessly, one achieves Moksha. The key to
Moksha lies in the knowledge of the self. The word ‘right’
refers to the eternal nature of the soul, as distinguished from
the temporary/transient forms or manifestations. Therefore,
right faith implies unflinching conviction of existence
of eternal nature of soul, i.e., knowledge that the soul’s
constitution is of knowledge and knowledge alone. The soul
does not “possess” knowledge in the sense of “belonging” or
ownership (like a house owned by a person or belonging to
a place) but refers to complete identification with the same.
The ‘identity’ is not a forced one but that is its nature. A
‘glass house’ is nothing but glass itself. A soul is nothing
but a ‘knowledge house’ indicating that knowledge itself
is its nature and identification. Similarly, right knowledge
refers to the knowledge of eternal nature of soul which is
identical to knowledge and right conduct means the conduct
which follows the eternal nature which is synonymous with
knowledge.
A ‘gold necklace’ is said to be made of gold. The
necklace is the present form of gold, as distinguished from
the gold matter, which can take several forms. The gold has
permanent nature (here referred as eternal) which does not
change even if the gold necklace is converted or changed
into gold bangles. Right faith, thus refers to the absolute
conviction of the matter as gold (distinguished from other
substances). Right knowledge implies knowledge relating
to properties of gold and different forms it takes. In case
of gold, Right conduct means that gold changes forms
according to its properties. Thus, all these three principles
have systematic and scientific relevance and the master key

to Moksha lies in realisation of the nature of the pure soul.
The relation of the soul with other substances is that of
knowable, i.e., these are the objects of knowledge and not
that of “doer” or “enjoyer”. Thus, a seeker first realises that
there is only one kind of relationship with other objects of
being knowable and therefore breaks all other myths about
other substances. The soul really becomes pure when such
relation is broken and when the knowable submerges into
the knower ultimately.
In the above analysis, it is clear that the pure soul is
an indivisible whole of knowledge and cannot be explained
unless one separates the same into the eternal nature,
properties/attributes and infinite forms the soul takes.
Eternal nature has its own six-fold causation and similarly
properties and forms have their six-fold causation process.
This shows that each one is independent as far its operation/
functioning is concerned. Each property and form is self-
contained and capable of operating at its best i.e., at the
level of perfection. Each one of these has its own ability
and capability. If each form is dependent on external objects
or depends even on the previous form, the independence
of the form or property will be curtailed and perfection
will be impaired. But this does not happen and the system
functions independently and yet harmoniously maintaining
the whole of the soul in this context and the universe also.
Pure soul is an edifice of knowledge, knowledge
operating through functioning of infinite properties. It is
devoid of Karmas, body or bodies, five senses, mind (manas),
and even feelings/bhavas of attachment or detachment to
all external objects. The concept of pure self views itself as
devoid of even past forms of soul and future forms but is
fully and perfectly manifested or realised in its present form

only. The changed perception or the perception of the whole
self as against its forms encompasses in itself realisation of
operation of finite properties of the soul. It is extremely
difficult to comprehend the depth, vastness and subtleness
of operation of these properties. It is through constant
practice that the true nature of these characteristics can be
realised. Understanding the pure soul remains a challenge to
mankind. A kind of divine view is to be experienced which
is difficult to describe in words as the realisation takes place
in the smallest unit of time and is beyond words.
The Supreme soul is blemishless,

All by himself, the Pure, the Lone,
The Lord, the Ever Full,
The Transcendent,
The Highest of beings,
The Best of all Souls,
The Preacher and
The Teacher of rules of Life, and
The Lord of Lords,
The Conqueror of foes viz., passions
Pujyapad Acharya, Samadhi Shatak, Verse 6

Chapter V
A RESERVOIR OF INFINITE POWER
Siddha is Pure..., without blemish and
adorned with gems of characteristics
Nemichandra Siddant Chakravarty, Gommatasara, Verse 1
The pure soul has infinite characteristics and there is a
need to acquire knowledge of them to the extent possible.
Select characteristics of the pure soul are given below and
analysis of each characteristic indicates its infinite nature:
1. Living ( Jivatva) - The soul is a living thing. It has
lived in the past and it will live in future and will always
assume the properties of a living substance. It is characterised
by consciousness. Life is the essence of all properties of
the self and lays foundations for understanding of other
properties.
Worldly beings are often characterised by ten attributes
of life-five senses (touch, taste, smell, seeing and hearing),
mind, expression of words, body, age and breathing. But
these are in fact attributes of inanimate things or bodies
and not that of a soul. All worldly beings will have a few
or all of these ten attributes. Even feelings of attachment
or aversion do not belong to the soul. A soul does not have
any such property that it can assume one or a few of the ten
forms. Therefore, it is a misconception to believe that one
44  A Reservoir of Infinite Power
lives due to body, breathing, senses, etc., or that existence

of a soul is characterised by different feelings which are the
root cause of attachment to the body, etc., and therefore,
responsible for the cycle of infinite births and deaths.
Senses are not the fundamental causal nature for the life
of a soul. At best, these can be considered as equipments
and compared to electrical gadgets or machines which do
not function in the absence of energy. Just as fundamental
properties of energy are different from that of equipments,
the fundamental causal nature of the soul is different from
the characteristics of the body.
Souls in Moksha (Siddha) do not have any of the above
ten attributes of life and yet they are the purest souls. The
attributes of life of a soul are knowledge, vision, bliss etc.
The soul is an everlasting reservoir of infinite properties.
The fundamental causal nature of the soul is characterised
only by life of consciousness, a foremost distinguishing
feature of the soul. It is fundamental because (1) the nature
of soul cannot be explained/proved without recourse to this
property, and (2) in the process of realisation of the pure
self, this property assumes the role of a torch-bearer that
removes all darkness of misconceptions and its constant
practice and application of this knowledge facilitates better
understanding of other properties and moving upwards in
different stages of realisation. This also helps in developing
a complete view or divine view of the soul as against a
fragmented or partial view based on individual properties.
Life is a timeless property and permeates in all the
pure forms of a soul and in the substance as a whole. Once a
soul contemplates on the nature of the pure self, all infinite
properties permeate all modes of the soul. The soul is
overwhelmed by the waves of these properties. The essence
of the soul cannot be captured or realised by outward senses.

It can only be realised in the state of meditation on the self.
Ten life-like attributes are not there in the pure self and in
its properties at any state of existence. So long as a person
identifies oneself with the characteristics of the body, he
assumes births and deaths and remains in this world. Once
a person realises these distinguishing characteristics, the
journey to Moksha begins and these ten life-like properties
disappear, as the soul in Moksha does not have a body or
body characteristics.
The soul and its property of living are not created by
anybody. It is its nature. Just as a mirror reflects the image
of the object because of its own property or nature and not
due to the external object as such, the soul lives because of
this innate property and not due to any external object or
support. Thus, life is an uncreated, unassailable, independent,
sovereign and supreme quality of the soul.
2. Consciousness (Chiti) - The pure soul is characterised
by consciousness and by absence of all properties that are
associated with non-living substances.
The soul is devoid of five colours such as, white, green,
red, black and yellow. It has no good or bad smell. It is neither
sweet nor bitter. It has no properties of taste. Neither is it
hot nor cold, light or heavy, soft or rough. It does not have
characteristics of bodies or bones or different constitutions
of bodies. It does not have feelings of attachment or
detachment. It is devoid of anger, greed, etc. Karmic particles
are not the characteristics of a soul. It is not karmic bondage
or its fruits. The influx of Karmas, its bondage, blocking
of bondage of Karmas, shedding of Karmas and ultimate
annihilation of Karmas-all these stem from atoms and are
not the functions of a soul. The eight-fold classification of
Karmas-as those obscuring soul’s knowledge, vision, bliss,

energy and unbridled experience, growth, subtleness and
unitary nature-are not soul’s properties. The different bodies
such as those of germs, worms, ants, bees, animals, human
beings and creatures in hell and heaven are not that of a
soul. Similarly, different stages in one’s spiritual development
such as adoption of vows, renunciation of worldly/family
life, leading the life of an ascetic/renunciate and even the
state of Arihanta are not that of a soul. These are all due
to complex operations of karmic substances. Thus, there are
other innumerable ways in which the soul is described but
these do not reflect the ultimate reality.
What is consciousness then? It is everlasting as it is

not born or made anytime in the past. It is infinite as it
will never perish in future. It does not desert, diminish,
increase or assume other characteristics. Consciousness is to
be experienced by oneself. None can make the other person
experience consciousness. It reveals itself and pervades
all forms of a soul. It does not hide itself anywhere. It is
self-illuminating and the supreme characteristic of a soul,
not found in any other substance but found in all souls.
Consciousness is characterised by knowledge, perception,
conduct, vision, etc., and these are latent in all souls but
manifested in the state of the pure soul.
More specifically, consciousness encompasses both

knowledge and vision. Space is endless. The expansion of
space is beyond ordinary human understanding as it is infinite.
In each unit of space occupied by the soul, there are infinite
properties and energies. Consciousness knows and sees
them all. Such is the unfathomable nature of consciousness.
‘To live and let live’ is the teaching that flows from the
concept of pure soul. Soul is characterised by consciousness
and this must live in the pure self all the time and in all
the pure souls. This is the true meaning of this teaching.
The property of consciousness operates on its own and is
not caused by anything. It operates instantaneously once the
true nature of consciousness is understood and attention is
focussed on the infinite reservoir of consciousness.
3. Vision (Dasi) - The pure soul has the power of vision
-it sees the self, sees others, sees properties, sees forms,
sees everything; but this property refers to seeing without
discriminating between objects such as soul or other
substances. It recognises only the whole of existence. It does
not mean it mixes them up or sees them as amalgamated
one but merely recognises things as they are. The vision does
not differentiate between area, time or any other dimension
but refers to recognition of existence in general, i.e., it does
not imply value-judgment about the object such as good or
bad, beneficial or harmful, beautiful or ugly, mine or thine,
attachment or detachment, etc.
The vision power of the pure soul is to be understood in
its seven different implications - (i) the word ‘vision’ means
seeing. (ii) The exclusive characteristic of ‘vision’ is to see
only and not to discriminate. (iii) Power of vision operates
in all innumerable number of units of space occupied by the
soul. (iv) In terms of duration of time, it remains in the
state of seeing. (v) In terms of numbers, it sees only the
pure soul, but the forms of pure soul are infinite. (vi) From
the view point of location, it sees, remaining in its own
location, and assumes its own nature but is not required to
move for seeing. (vii) The fruit/final result of such seeing is
bliss/infinite happiness.
This property manifests itself the moment a soul

recognises its timeless and indivisible nature in its fullest or
perfect sense. The power of vision recognises both self and
other objects at the same time, but while seeing, these two
are not recognised differently as one is the ‘self ‘ and the
other thing is ‘other object’. It does not recognise self only
or other objects only. Along with the pure self, it recognises
the existence of all other objects as well. That is the real
function of this property. A person who does not know the
pure self, may also see other objects in general but that is
not the manifestation of this property. That is a blind-vision
and reflects absence of knowledge of the pure self. Here,
there is no reference to seeing with feelings of distortions,
perversions, aversions, greed, lust, anger, etc., because the
pure self does not have any such property.
To discriminate between objects, their forms, properties,
etc., is the function of the knowledge. It is knowledge about
objects that results in discrimination as to what is it that
belongs to the self and what does not belong to it. This ‘pure
knowledge’ distinguishes from ‘general’ to ‘particular’ or
‘special’: ‘I am a pure self ’-such recognition is the operation
of the property of knowledge. An ordinary self first
recognises or sees objects in ‘general’ and then follows the
operation of knowledge property where the discrimination
of objects takes place. That is, there is a gap of time between
operation of two properties. When a person first looks at
the object, the object is merely recognised as existent in
general due to this vision power. After which, one may
distinguish the objects and its properties due to the property
of knowledge. However, in the state of omniscience, both
operate simultaneously without any time gap.
The divine vision is obstructed when a soul is engrossed
with worldly objects. This blocking of divine vision takes
place in a number of ways. Seeing through eyes, not having

eyes, states of sleeping and slumber are just a few examples
of obstructions. The manifestation of this property of vision
is independent of body and senses such as eyes, etc., or
external objects. The presence of these senses in external
objects is not instrumental in the operation of the vision
property. It is a self-propelling property of the pure soul.
The power of vision of the pure soul is timeless and eternal.
The transformation of soul takes place when a seeker
contemplates on this eternal power of vision.
It is really an amazing property where the pure self
views/sees the entire universe with infinite souls, infinite
space and all material objects-in their infinite forms and
time dimensions, without any external assistance and
without loss of any time in its entirety (whole or without
divisibility). Such seeing continues ad infinitum for those
who have achieved liberation.
4. Knowledge ( Jnana) - The power of knowledge,
which exists simultaneously with the power of vision in the
soul, discriminates between self and other objects, living
and non-living objects, the whole of the matter and its
different forms and properties, each form with its indivisible
constituents and each property with its infinite forms are
all simultaneously and separately known. Thus, the power
of knowledge is something unbelievable. Such knowledge
is distinctly different from the knowledge acquired through
senses such as touch, taste, smell, seeing and hearing, or
through mind and intellect.
The pure soul is an ocean of knowledge. When the
focus of the self is directed towards oneself, the soul knows
its eternal and timeless existence, its infinite properties and
infinite forms and experiences waves of infinite happiness.
The soul has unlimited and unperishable knowledge.

From such an ocean, waves in forms of knowledge arise
continuously.
The power of knowledge in the self is incredible. All
substances in the universe, their infinite properties and their
infinite modes or forms of past, present and future and
indivisible infinite power cells of each form-all these can be
clearly known by a soul. As stated earlier, in the universe,
there are infinite souls, so also infinite particles, infinite units
of time (past, present and future), infinite units of space,
indivisible infinite power cells of substances of medium of
motion and rest. So unbelievable and unfathomable is the
nature of this property of the soul. In fact, the pure soul is
an indivisible whole of such infinite properties. Such is the
treasure of the pure soul.
How to acquire such knowledge? It does not manifest
through reading hundreds of scriptures, devotion, penance,
undergoing sufferings, meditation, yoga, paying respects to
teachers and through external activities of mind, body and
speech. These external conditions may be conducive for
acquiring such knowledge but, by themselves, they cannot
ensure the above. These are mere contextually present but
are not causal factors. All knowledge acquired in universities
by professors and students, Noble prize winners, drop-outs
of universities and colleges, writers of millions of books and
so on-is not of much use so far as the path to Moksha is
concerned. Thus, on one hand, it seems almost impossible
to acquire the knowledge and on the other, it is absolutely
simple to acquire knowledge of the self. Knowledge is the
property of one’s own soul. One who acquires the knowledge
of pure soul and focuses all his attention on the all-powerful,
timeless and permanent living substance, this property of
knowledge itself transforms and manifests in different forms.

One who studies the scriptures or undertakes austerities
etc., without focusing on the pure soul will never acquire
such knowledge. Non-believer of pure soul also has this
property but focuses attention on external objects only and
hence, knows only external objects and wrongfully identifies
himself with these external objects and develops attachment.
Thus, a non-believer of the pure soul can never realise the
same.
The soul does not possess knowledge as one possesses
material objects. Knowledge is an inseparable attribute of the
soul. Further, reference is made to undivided engrossment.
One can engross oneself in worldly objects or in the pure self.
Attention or focus cannot be divided as 50% engrossment in
worldly substances and 50% attention to the self. Indivisible
engrossment means complete identification in the pure self.
A mirror reflects whatever comes within its vicinity, but
does not identify itself with the objects. It remains a mirror
with its inseparable property of reflection. Fire is reflected in
a mirror but the mirror remains unaffected. The reflection in
the mirror is the creation of the mirror itself and not of the
object. It does not develop any attachment/detachment to
the objects it reflects. Similarly, worldly objects are known
(reflected) by the soul but being a living substance with the
property of knowledge, it develops attachment/detachment
to whatever the soul knows due to ignorance of the pure self
and lack of indivisible absorption in the same. Contextual
presence of other objects will be there but attachment to
them reflects ignorance and not knowledge. Knowledge
of self and focusing attention on the same with indivisible
absorption leads to self-realisation and ultimate liberation.
5. Infinite Happiness (Sukh) - The pure soul is replete

with bliss and ecstasy. However, an ignorant person looks
for happiness in external objects or sensuous pleasures such
as those relating to body, sex, bungalows, status, wealth, etc.,
which produce anxieties, enslavery, unhappiness and untold
misery.
It is an ocean of infinite happiness and unfathomable
bliss. For example, the best among humans in terms
of availability of wealth and sensuous happiness, are
Chakravarty Kings and the best in heavens are Indras, the
King of heavens. Imagine the worldly happiness enjoyed
by infinite number of such Kings and Indras. The divine
happiness experienced by Siddhas in the smallest unit of
time, (say trillionth of a second), is infinitely greater than
the worldly happiness enjoyed by all the Kings and Indras
and other happy beings of the universe who lived in infinite
past, living today and will live in infinite future - all put
together on oneside.
This property of infinite happiness encompasses in
itself two other properties, viz., absolute faith and complete
self-absorption. These two are the basic characteristics and
are at the heart of the concept of the pure soul. Absolute
faith provides the seed and the fruits of infinite happiness
are reaped in the process of nourishment through self-
absorption. Absolute faith leads a person to acquire greater
knowledge of the pure self and as a person gets absorbed in
the self in stages, infinite happiness is also realised in those
corresponding stages. Greater the extent of self-absorption,
greater is the extent of infinite happiness experienced. The
purification of self entails a definite process and sequence
in different stages of absorption. Although absolute faith,
complete self-absorption and bliss manifest simultaneously
at first, the seeker is not always in the state of complete self-

absorption and infinite happiness. This sequential process
unfolds itself when an individual directs one’s focus on the
timeless and permanent nature of the self. Complete and
steadfast focus on such a substance purifies the present
perception of the soul and results in experience of the self.
The taste of this experience is so alluring, attractive, magical
and absorbing that a person develops detachment to all
the worldly things, renounces the world to attain infinite
happiness and ultimately achieves it. Thus, the source of
happiness in the entire universe and in all times is the
unflinching faith in the nature of the pure self which is
accompanied by self-absorption. This is the essence of the
path to emancipation. Any belief contrary to this is the
source of all miseries for everybody. There can be no true
detachment without abiding faith in the pure self. It is wrong
to say that one has abiding faith, meditates on the self and
also practices detachment but has not yet experienced such
happiness. Mere external austerity without absolute faith
and self-absorption does not result in happiness.
Thus, any state of happiness or bliss must have the
following six characteristics:
i) It must be something that has never happened before
in our exitsence. It must be so abundant that once
achieved, it should stay for ever and never vanish. If it
is deserted at any stage, it is not happiness. Feeling of
desertion results in unhappiness. Thus, abundance and
unvanishing nature of happiness will make happiness
something unique.
ii) Happiness should not depend on other objects. If
happiness depends on them, then its experience will
depend on the presence or absence of such things.

It must be absolutely free from external factors and
completely independent.
iii) One’s happiness must arise from within one’s self. The
soul’s happiness can flow only through knowledge of
the self.
iv) Happiness that stems from the soul, must be
incomparable and unattainable from other objects. It
must be completely different, otherwise one might as
well get that comparable happiness from other objects.
It must be unique and the most wonderful of all things
in the universe.
v) It must never perish. It has to be infinite and
everlasting.
vi) There should not be any interval between the desire
for happiness and experience of happiness. Otherwise,
there will be unhappiness in the intervening period.
Happiness must be unobstructed and continuous rather
than flowing in drops.
True or real happiness can be found only by those who
experience the pure self.
6. creative Power (Virya) - The power of Virya ensures
realisation of full potential of all its powers. The built-in
power of procreation of soul’s immense potential is ever
present and works whenever a person directs one’s attention
to the self. This does not refer to semen or sperm found in
human bodies or other bodies and to the seed that produces
trees and trees producing seeds again. It may be noted that
a seed has inherent potential of producing infinite trees
and seeds. It also does not refer to one’s ability to create
pieces of art or to build houses, machines, etc., or to create
societies, groups and countries as the power of mind is an

extension of the physical power based on likes and dislikes
and bodily existence. This power of procreative omnipotence
refers to the ability of the soul to create its nature in infinite
dimensions and realise its full potential.
This property of procreative potency has to exist in all
other properties because every property has in-built ability
to realise its full potential. All the infinite properties have
this procreative potency to retain their characteristics. The
property of knowledge has the ability to maintain and
procreate knowledge. Vision property holds its power and
procreates vision. Similarly, other properties retain their
characteristics and each of them has this procreative potency.
Thus, procreative omnipotence permeates all properties and
ensures the fullest realisation of all powers.
These forms are like waves which show the ocean of
the substance. The forms are transient, arise and vanish like
waves. These forms manifest due to their nature of procreative
potency. The substance and its properties are permanent
and remain unchangeable; whatever procreation takes place,
happens in forms. The nature of substance with its infinite
qualities manifests in forms due to this omnipotent power.
The property of omnipotence is omnipresent, i.e., found in
all the spaces the soul occupies. Each change symbolises
changes in infinite properties. Whatever manifests in all of
its own forms is its nature. Forms are sustained by these
four dimensions. This sustenance can be described due
to procreative potencies of the substance, space, time and
nature.
There are infinite forms in which the soul regenerates
itself. Hence, each form has this procreative potency to
reproduce in its purer or the purest forms.
The pure soul is, indeed, omnipotent. This power

procreates, in a fraction of time, the universe with its past,
present and future in all different forms. Omnipotency is
a timeless energy of the soul. When a person meditates
on this permanent and omnipotent nature of the soul, this
property blossoms by its own unique seminal powers and its
existence in infinite properties of the soul and procreates the
soul in its purer form ultimately leading to Moksha.
7. Supreme Sovereignty (Prabhutva) - Here is a divine
story of the pure soul whose sovereignty is indivisible and
unconquerable by anybody. It is the story of unfolding
of supreme quality of Godhood that lies dormant in any
individual. Supreme sovereignty, Godhood or absolute
independence are synonymous. Once a person realises that
everyone can achieve that supreme position of absolute
sovereignty and that such power lies within oneself, there
is an unprecedented transformation of the soul. Such
sovereignty is not bestowed by anybody on the self. It is
its own power that lies hidden in oneself. If a person
contemplates on the power of other objects (other than self ),
it leads to feelings of attachment or detachment resulting
in ignorance of the power of the self, karmic bondage and
eternal existence of lower forms of life. Once a person turns
inward and contemplates on the nature of the pure soul, this
power manifests on its own and a person begins to destroy
the cycle of re-births.
Supreme sovereignty implies the following:
1. Supreme eminence meaning unblemished prominence
in the universe,
2. Indivisible implying unconquerability by anybody else,
3. Absolute independence i.e., completely ruled by
oneself,
4. Most beautiful, powerful and precious state of the soul,

the crown of the universe, a state that never ever exists
in any other substance.
A king is a king as he is believed to be a king, known as
king and being followed as a king–thus a king is a sovereign
entity. So also, the state of the pure self is the king of all
forms. Once a person believes in the pure self, knows the
pure self and follows (contemplates on) the pure self, the
process of self realisation and emancipation begins.
The pure self has been described by hundreds of names
such as Hari, Shiva, Brahma, Buddha, Vishnu, Ishwara, etc.
It has infinite names and infinite manifestations describing
a particular property and hence it is really nameless. These
properties are always sovereign and absolutely independent;
cannot be conquered or taken away by anybody. Nor its
power can be diminished or diluted by any other object.
Just as jewels adorn the crown, these properties adorn the
pure soul; but these are not known. Imagine happiness of a
person who remembers the jewel he kept in the fist but had
forgotten it. When he knows the jewel, believes it to be the
same and rejoices getting his own jewel (conduct), he really
becomes the owner. One who knows the value of jewels,
knows the value of the crown; Likewise, one who knows
the infinite power of the soul knows the infinite value of the
pure self. The crown of a king is the most beautiful and most
precious object which symbolises power, sovereignty, rule,
independence, etc. In the same manner, the state of Moksha
is the crown of the pure soul and is the most precious and
beautiful form of the soul, not found in all other forms of
the soul or other objects.
Just as a king protects the subjects from enemies and
ensures peace and happiness for all, the realisation of the
pure self protects one from external attacks, builds/fortifies

a state of existence where feelings of attachment or aversion
do not enter into the arena of the self and ensures perfect
peace and happiness within. Some say that Karmas are
enemies that disturb and steal the peace of the soul. But
this is incorrect. Karmic particles are inanimate objects and
are distinctly different. These cannot even touch a soul, its
properties or forms, then what to talk of its influence? It
is possible for a king of this world to be defeated and lose
sovereignty but pure self, the supreme king, can never ever
lose its sovereignty or humiliated by anyone. The King is
respected due to territorial sovereignty, but the pure soul is
revered by all living beings in the universe and its supreme
form (Moksha) is coveted by the wisest of wise. A king
not only protects but also promotes prosperity. Similarly,
continuous focus on the pure self promotes gradual unfolding
of infinite power of knowledge, vision and supreme bliss.
Transformation takes place when an individual directs
his attention continuously on his nature of supreme
sovereignty and absolute independence. Absolute sovereignty
is of the pure soul, by the pure soul and for the pure soul.
That is, absolute sovereignty is an attribute of the pure soul
and its reign extends to itself and this is for emancipation
of the self.
8. All Pervasiveness (Vibhutva) - In all manifestations
of the soul, there is a property of all pervasiveness that ensures
oneness of a given manifestation. The soul is all pervasive
in its properties and forms and each of the properties like
knowledge, etc., are also pervasive in all infinite properties.
If one property is not pervading in all the other properties,
then same cannot be experienced as indivisible whole
and there will be no bliss due to divisibility of properties.
The nature of all pervasiveness means that the soul is all

pervasive, i.e., inspite of being present in infinite properties,
it does not lose its oneness.
The soul is not all pervasive in the universe and all
objects of the universe. But the soul is pervasive in all its
manifestations. That is, the soul is not pervasive in all external
objects but is common to its own internal manifestations.
Infinite properties and their forms are internal to the soul
and hence it is pervasive in all of them. Externally, the
soul is distinct from all substances and internally there
is identical pervasiveness in all properties and forms. The
greatness of the soul does not lie in presence in vast area of
the universe. The soul is limited to itself but its capacity and
powers are infinite and unlimited and here lies the greatness
of the soul. Those people who see the greatness of the soul
in its external all-pervasiveness are quite ignorant about its
internal treasure of all pervasive nature.
 Neither the body is pervasive in the soul nor the soul is
pervasive in the body.
 Feelings of attachments, etc., are pervasive in the soul
and the latter is non-existent in such feelings.
 Even in the pure forms of the soul, the soul is manifested
temporarily for a moment of time but does not pervade
eternally.
A soul’s all-pervasiveness is such that the whole universe
is known and seen by it in the smallest unit of time but by
itself it does not spread in the entire universe. The soul, while
remaining within, can know the entire universe, its infinite
dimensions along with all the forms of past, present and
future. Such is the supremacy of its properties. Ten people
living in a house do not pervade one another and remain
different individuals. All the ten are not always together in

unison as they perform different functions and visit different
persons, times and places. But the house of consciousness
is so unique that all infinite properties exist, live, work and
always remain in union in all times and places and never
ever get separated. A soul does not have any property which
is pervaded by worldly sentiments. A soul cannot arouse
any emotions of mundane existence and the latter cannot
also pervade any property of the soul. Similarly, all external
substances are eternally absent in the purview of the soul.
There is perfect harmony and unity in the internal
community of infinite properties of the soul. These properties
permit eternal mutual pervasiveness. The properties of
knowledge, consciousness, bliss, sovereignty, etc., are all
pervasive and all are pervaded by the infinite properties of
the soul itself.
In the internal structure/engineering of soul, there are
no eyes, ears, nose, tongue, etc. Hence it is certain that the
existence of the soul is different from the existence of body
and senses and the former cannot be realised in the states
of the latter.
9. Omni-Vision (Sarvadarsi) - The soul can observe
the entire universe in the smallest unit of time but cannot
cause any upheaval or change in the universe. Just as the eyes
can see substances but eyes by themselves do not interfere
in the functioning of substances, the soul has properties of
knowing and seeing but does not interfere. This property
of omni-vision is like an eye for the soul but infinitely
more powerful than the human eye or telescopes which
have limited ability of seeing. However, the soul does not
see through human eyes. One who thinks that he is seeing
through eyes does not know and see this immense power of
the soul. This is the eternal capability of the soul and when
one realises this, one’s vision becomes infinite and loses
interest in the limited ability of the eyes. The omni-vision
is associated with omniscience in the state of Arihanta.
The substances that are seen do not enter the soul or
are acquired by the soul but are only seen. Such visionary
power is the real ornament of the soul. The misery of the
mundane world is that one sees or acquires things one by
one or one after another and these are lost in the cycle of
births and deaths as one loses those respective physical
bodies. The soul’s power of vision is eternal, perfect and
unobstructed by anything.
It is intriguing to note that in order to see worldly
things, one has to turn towards them but to see the entire
universe, one has to turn completely inward as this is the
inner property of the soul whereby the entire universe is
reflected in the soul, just as external things are reflect in
the mirror. The soul is the mirror of the entire universe
and hence inward-looking attitude ends ultimately viewing
simultaneously all that exists, existed and will exist in the
universe in all times. In the absence of this great insight,
if one thinks he is a scholar and can argue reasonably well,
he is only deceiving himself. The soul is a subject of internal
experience and not of external vision or logic based on
senses/emotions.
People often think of God as one who knows and sees
everything. Unless one develops faith and conclusive belief
that one’s soul itself has not only the potential to become
God but now itself it is equally divine. The moment such
realisation takes place, Godhood manifests within the soul.
Universal vision is the nature of the pure soul. This

power exists in the soul not because there is an universe
in front of it. This power does not manifest due to the
presence of universe either. Both are independent and
not interdependent. The universe is eternal and then this
power of universal vision should have manifested eternally.
In fact this universal vision is based on the soul’s insight.
This insight facilitates manifestation of universal vision. It
is the realisation of the all-seeing attribute of the soul that
promotes universal vision. Where one property manifests, all
other properties also begin becoming perfect. This property/
power flows from the eternal powerhouse of the soul. In
an imperfect state of the soul, this power is not realised.
Hence, taking refuge in the eternal nature of the soul is the
only step to realise this power.
The universe and the substances in the universe have
some shapes, but this omni-vision property of the soul does
not assume shape while having universal vision. The soul
views the entire existence indiscriminately because of this
property and hence by itself, does not assume any shape.
This is like a mirror which reflects the objects in its vicinity
but does not assume that shape. This property captures the
objects in the universe in terms of recognition of ordinary
existence but does not discriminate among the objects
which is the function of the attribute of knowledge and not
of vision. Knowing and seeing are fundamental properties
of the soul and not incidental or accidental.
10. Omniscience (Sarvajnatva) - The soul’s most
distinguishing characteristic is to know the nature of all the
objects in the universe, and this is termed as omniscience.
The property of omni-vision merely recognises only the
ordinary existence. But all the substances in the universe,
although similar in terms of existence have separate, unique

and particular characteristics. There are infinite types of
separate attributes of each of the six substances and the
soul has the capacity to know all the particular attributes
of all the substances simultaneously. The soul knows all
objects, whether near or far away; present, past or future
–all simultaneously in the smallest unit of time without
discriminating in terms of good or bad.
The soul has the attribute of knowing and seeing all, but
has no attachment or aversion to either of the objects. This
marvelous attribute is eternal in the soul. One who realises
this alone is on the right track of spiritual accomplishment.
Such a person knows that the attribute of omniscience
has not fully manifested in his present state of existence.
All souls possess this immense ability to know all. This
is the science of complete spiritual knowledge. Each soul
is independent to acquire this tremendous power once he
realises his potential and stops taking refuge in inanimate
substances which are completely opposite to the nature of
the pure soul. This is the science of absolute knowledge
implying absolute detachment from worldly objects and
absolute engrossment in the self. This attribute of all-
knowing is not acquired from anywhere. It is latent in each
soul and manifests automatically when one is completely
engrossed in the pure soul.
On the contrary, knowledge of the independence of
each substance in its own operation unfolds the greatest
truth and beauty in the universe and one’s eternal nature
manifests. This is the treasure of the knowledge of the pure
soul. With this knowledge, the idea of interference in other
substances withers away ensuring tremendous and eternal
tranquility of the self.
The state of omniscience also implies that all substances

in the universe behave orderly and systematically in a definite
sequential manner. If the forms of all substances for all times
are not definite/sequential and are hotpotch, then what will
the knowledge know? The moment one accepts the power
of omniscience, one has to accept that whatever happens
in the universe is definite and automatic and governed by
the nature and properties of substances themselves and not
exclusively by any one of the substance or substances.
This power of omniscience manifests automatically with
the complete engrossment in the self and not by adopting
any external means. Knowledge has the characteristic that
it never gets absorbed in anything. A mirror may reflect
the objects but it does not become that object nor does it
get influenced by it in any way. One may see the reflection
of fire in the mirror but the mirror is not affected by fire
nor does it become fire. So also knowledge functions like a
mirror. The complete inward-looking approach in the soul
will lead to the manifestation of the state of omniscience.
One who knows the soul, knows everything and one who
does not know the soul, knows nothing. Whatever is seen
and known through the eyes of the soul is the true nature
of substances and is real; on the other hand, whatever
knowledge is acquired through the senses is either illusory,
partial or extremely transient and it does not acquire the
permanent, real and complete nature of substances.
The nature of omniscience is such that it ensures
complete knowledge and it is not the fundamental nature
of the soul to have incomplete knowledge. The state of
incomplete knowledge is due to ignorance of the nature of
the soul and thereby obscures the manifestation of the all-
knowing nature by directing the soul to mundane activities
involving wealth, food, shelter, family, etc. The soul’s ability

lies in knowing wealth, food, etc., but it is not its nature
to possess them or do anything in the functioning of these
substances. For example, there is no space or locker in the
soul to keep any wealth. Like computer chips, it contains
only information and not the substances. Enormous
information about anything can be stored in the computer
but in fact it does not possess or store the things/substances
and that information/knowledge by itself cannot interfere
in the functioning of other substances. Likewise, a soul has
infinite knowledge about things but by itself it does not
create or destroy those things. However, unlike computers,
the soul has the capability of knowing everything that exists
in the universe and hence the omniscient nature. Imperfect
or incomplete knowledge is no knowledge as the unknown
part may completely negate the previous knowledge. One
who adores this state of omniscience will never be satisfied
by the lower stages of knowledge and will endeavour to
experience the real and complete nature of the pure soul.
One who thinks that knowledge is acquired through
books, teachers, etc., believes in the action to be performed
by associated objects and not by the self. If one does not
want to learn, then books or teachers are of no consequence.
Further, even if one takes help of books/teachers, it is not
always necessary that the person will acquire true knowledge.
Thus, knowledge remains purely a personal affair of the soul.
The inward-looking attitude will open the vista of infinite
knowledge of the soul, while outward-looking attitude will
always lead to imperfect and incomplete knowledge and the
influences based on such knowledge will be either wrong
or partial. The former leads to Moksha/bliss/permanent
happiness and the latter to the mundane world of births
and deaths, misery and perpetual unhappiness. The power of
omniscience is latent in the soul and only true insight will

lead to its complete manifestation.
11. Transparent Reflection (Swachhatva) - The soul is
like a mirror of the universe, where all the substances in
their infinite forms are reflected on the surface of the soul.
Such absolute clarity is the innate nature of the soul and
cleansing does not take place due to any external means,
objects or processes. An ignorant person who is oblivious of
this power of the transparent reflection of the soul, believes
in cleansing the body by some religious or spiritual exercise
and any impurity in the body is taken as impurity of the
soul. If the body is clean, it is not always necessary that it
will lead to pure and spiritual ideas.
The soul’s purity and transparency is such that no object
in the universe can escape its reflection and knowledge. The
body is inanimate and does not know anything. Even the
feelings of attachment, etc., do not have the ability to know
anything. These feelings are blind and do not see the reality
of the universe. The soul alone has absolute transparency
to reflect and know everything in the universe in all its
dimensions. Although the objects in the universe are
reflected in the soul, none of these objects have any ability
to spoil or damage this quality of absolute transparency.
The soul does not give up its power of clarity although it
reflects all the objects of the universe. One who realises this
power of absolute transparency, moves towards the state of
omniscience.
The soul does not move out to know the entire universe
but its power of absolute transparency is such that the entire
universe is known or reflected in it. None can steal away
this wealth of absolute and transparent reflection.
In a transparent and clear mirror, a peacock is reflected

as if the peacock has entered the mirror but in fact, there
is no peacock in the mirror but it shows the clarity and
transparency of mirror. Similarly, the whole of the universe
is reflected in the mirror of the soul, which is clear and
transparent, but the objects of the universe have not entered
into the soul. These objects remain as they are, but the soul’s
clear reflective ability has only transformed them that way.
Such timeless ability to reflect external objects is inherent
in the soul. This power permeates the substances along
with their properties and various modes. It is worth noting
that inspite of reflecting infinite objects for infinite times,
this power of clarity does not get maligned or distorted or
diminished. This power of clarity is not understood when
the soul is materially inclined but manifests when a soul
gets absorbed in oneself completely. It is automatic and not
caused either by the senses or knowledge of external objects.
This transparent knowledge of the soul is not supported,
distorted or imperfected by any other object. In the above
example, the mirror is an inanimate object, it does not have
consciousness or knowledge. In this universe, there are other
things as well as the self and the pure soul knows all of
them. But the self does not exist in other objects and the
latter does not exist in the former. However, the pure soul
reflects transparently both the self and other objects.
12. Self-Illuminating (Prakashtva) - The soul realises
itself directly by its own nature and this realisation is clear,
transparent and self-illuminating. The following points need
to be noted for better understanding of this property:
i) The self-illuminating nature does not depend on
external objects and hence external objects do not lead
to understanding/realisation of the soul.
ii) The power of self-illumination does not depend

on feelings of attachment, aversion, etc., and hence
viewing of these feelings does not contribute to the
understanding of the pure soul.
iii) The self-illuminating characteristic is natural, unborn,
eternal and does not depend on momentary forms or
states; hence focusing on these momentary forms does
not lead to self-realisation.
iv) This power of self-illumination is not a separate power
of the soul and hence if one focuses only on this power,
as distinct from the soul, one does not make a headway
in understanding the pure soul.
v) The soul is an indivisible whole of infinite properties
and this property of self-illumination exists as a part
of this indivisible whole. One who focuses on the soul
as indivisible whole, realises the true nature of the soul
and also the infinite properties simultaneously.
The treasure of a soul lies in its infinite properties and
not in external material wealth. Just as when a bride goes
to her husband’s house, she takes along with her the dowry,
the soul that goes to Moksha carries this dowry of infinite
properties. Just as the soul is not made by anybody, its
existence is self-evident/proved, the soul’s infinite properties
are self-illuminating.
Some people who often meditate say that they see a
glow of light during meditation. This is a complete illusion.
They do not know the nature of the soul. The soul does
not have concrete or visible light. The light of consciousness
is to be realised, of its own and not by the senses such as
eyes. The light of the soul is that of knowledge. If the soul
does not have the light of knowledge, how does it know the
sunlight? The light of the sun does not know itself or the
sun, the soul alone recognises it as the sun’s light through

knowledge. This knowledge is self-illuminating and knows
the self directly and clearly. This property permeates all
other properties of the soul as well and hence each property
is self-illuminating, without the aid of any other external
object.
In view of this property, the soul has to be directly
comprehended and realised and is not a subject matter of
speculation or conjecture that “A soul should be like this”.
Such understanding is not true. “I don’t know my soul” is an
imagination resulting from ignorance of the knowledge of
the self. One who never attempts to understand the self and
makes generalisation of any type is not a serious student of
the study of the self. The very fact of saying that “I don’t
know” is a part of knowledge of the self only. Mere denial
does not disguise the identity. The identity of the soul is ever
present in the form of ‘knowledge’, an attribute of direct
comprehension.
13. Unlimited Development of Potential (Asankuchit -
Vikas) - A soul has innumerable (but definite) units of space
and all the infinite properties of the soul are latent in these
units. These units are the abode of infinite knowledge, vision,
bliss and power. It is beyond ordinary comprehension. but
once one understands and has unflinching faith in it, these
properties will develop to their fullest potential. There are
no external means to realise this nature. It has to develop
through inward looking approach only.
Space has infinite space units and an atom occupies
only one unit of space. However, just as the space remains
eternal, one unit of atom too remains eternal and both space
and atom retain their perfect nature, i.e., both have infinite
properties. Space is infinitely bigger than an atom but both
have infinite properties. It is not true to say that an atom is

small and it has less properties than space. Hence, the nature
and properties of a substance do not depend on the space
they occupy. A soul has innumerable (but definite) number
of space units, but it has the power to know the happenings
in the infinite time and space. In a single unit of time, the
soul manifests its infinite and unlimited power.
The soul, with its infinite powers and divinity, is so
generous that when one reposes faith in it, it develops
without any limitation. Even if infinite forms of the state
of omniscience take place, the soul’s power is not reduced
by an iota. Such unprecedented understanding emerges
when one makes an unprecedented effort to realise the soul,
never undertaken in the infinite past. One who does not
understand this, knows nothing, thus declare the wise and
the enlightened ones.
A soul continues its journey in the wordly life as it
always focuses on the momentary nature or manifestations
of the soul and considers itself limited to momentary forms.
When one gives up this transient approach, new vistas are
opened. Entanglement of the soul’s vision in momentary
nature of substances makes a soul enslaved to them and
retards its ability to manifest the perfect and full potential.
One who closes the eyes will not be able to see the things
around, so also one who closes the inner eyes of eternal
vision, will not be able to see the infinite power of the soul.
A person is ignorant and invigilant if he does not open his
eyes and instead perceives darkness/ignorance all around.
Once the eye of the eternal vision is opened, one can see
the whole universe that exists. It should be fully understood
that the fault lies in one’s approach. Determination of the
fault is the first step in the process of rectification of the
fault. The soul is divine in nature and not to know it is the

greatest blunder.
In the path to self-realisation of indivisible nature is
primary and the momentary form is secondary. Such is the
inexhaustible treasure of one’s soul that nothing ever gets
diminished, no matter how many momentary forms flow
from it. It is full of infinite knowledge, infinite vision, infinite
power and infinite happiness. These are the four pillars
of the wonderful palace of the divine and pure soul. Far-
reaching insight facilitates manifestation of these infinite
powers and this approach removes the limited potential
seen in the worldly existence of the soul and paves way for
manifestation of perfect and complete nature in the shortest
possible time.
14. Non-Causative Nature (Akarya-Karan) – A soul
cannot be a causal factor for any work or change in other
substances and hence the non-causative nature of the soul.
Like any other substance, a soul has its own distinct process
of working and has its own causative factors. When one
focuses on the eternal nature of the soul, the pure form
emerges and this is the work of the soul and realization
of the eternal nature is the causative factor. The soul has
infinite powers but this power does not cause changes in
other substances.
The power of non-work and non-causative is an eternal
attribute of the soul and hence the temporary distortions
like attachment, aversion, etc., do not belong to the soul.
If the eternal soul is a causal factor, then such distortions
will always remain and there is no question of the soul ever
achieving the pure status. Cause and effect are indivisible
in a substance. Distortions do take place when the soul is
focussing on the operation of karmic particles, but from the
viewpoint of eternal nature of the soul, these do not exist

in the pure soul. People are often ignorant of the system of
independent operation of various substances and as all the
substances co-exist in space, wrong causal-effect relationships
are attributed among the substances. When an event takes
place, there are associated substances and their presence is
contextual and not causal; reference to other substances is
reference to the environment in which the events took place,
rather than reference to cause-effect relationship. Cause
and effect take place in the same substance. It is an intra-
substance description and not of inter-substances. Soul, like
all substances, exists by itself and self-proven and its eternal
nature, properties and forms are self-driven. Hence the soul
is neither the artwork of any ‘God’ nor a collection of certain
substances nor a collection of feelings.
The soul is not the causal factor in the functioning of

the body or speech or feelings of good or bad; good and
bad deeds. So long as a person is involved in such thinking,
one is not able to know the eternal nature. Let these three
points be noted in this context :
(a) If our own work is done by others, then one does

not have to do anything in the self. One need not know the
self and even its eternal nature.
(b) If the soul can do the work of other substances, it

will always be busy doing the work for others and will not
have anytime for doing anything for the self and looking
inward. ‘What will happen to this universe’–will be its
preoccupation and then there will be no time for one’s own
welfare.
(c) If one can do both – one’s own work as well as the

work of other substances–then there will not be any order
in the universe as any substance can always interfere in the
functioning of others and make the soul an inanimate object
and an inanimate object a soul. There will be chaos and
each substance will destroy one another and the universe
will vanish. For example, in a cross-road circle, vehicles
come from different roads and directions of their own and
independently but while encircling, one gets the impression
that one is following the other or one is forcing the other to
move. Once a person realises that it is a circle only, he takes
his own road for destination. If this is not realised, he will
go in circles missing out his destination.
While referring to cause-effect relationship, four types
of ‘absences’ are to be noted:
i) In the present form of a substance, there is complete
absence of the previous form. The form exists and
maintains itself by own-self.
ii) In the future forms of a substance, the present state is
completely absent.
The first and second points relate to intra-work
relationship in the same or single substance. The third
and fourth points mentioned below refer to inter-
substance work relationship.
iii) In the present forms of the same type of substances,
there is absence of any work relationship. That is, in the
present form of one atom, there is complete absence of
cause-effect relationship of the present form of another
atom.
iv) One substance is completely absent in another
substance. The no-work and non-causal nature extends
to the substances, its infinite properties and forms.
15. Knower and Knowable (Parinamya - Parinam) -

The soul is a knower as it knows both the self and other
objects. Further, both the self and other objects can be
known or are knowable. The soul cannot do anything in
other objects and the latter cannot cause anything in the
former but it knows both the self and other objects. The
soul can only exert for the self and not for others. The soul
itself is a body of knowledge and hence knower of the self
and others. In the knowledge of the self, knowable objects
are contextually present and therefore, self is knowable by
others.
To know the knowables is the power of the self and
the self does not know due to the presence or absence of
knowables. For example, speech is knowable and the power
to interpret it is due to the knowledge of the self and not due
to the speech. The soul knows/understands without speech.
The soul knows in the state of omniscience the infinite souls
and that soul is also knowable in the state of knowledge of
infinite souls.
One who understands this property will not doubt
whether he can know himself?”. One who thinks that a soul
knows only the other objects and not the self does not know
the nature of the soul. The soul knows the movement of
physical body or occurrence of disease in a body but cannot
move the body or remove the disease by itself. Yet, it has
immense power of knowledge and there is no object in the
universe hidden from the pure soul. The power of the soul
is to “lighten the self and all the rest” and this enables the
soul to know the self completely as well as to know the
universe also completely. No extra effort is required to know
the universe.
The characteristic of knowable is common to all

substances, i.e., all substances become the object of
someone’s knowledge and cannot refuse or block the process
of knowing the knowable. However, the power of knowing
the self and the rest of the substances lies only in the soul
as other substances are inanimate and devoid of knowledge.
These inanimate substances are incapable of knowing the
self or in any way can facilitate the knowing of the self. This
realisation is crucial in the understanding of the soul and
will lead to true detachment from worldly objects.
One should not understand from this property that
the self is knowable by the senses. The nature of the soul
is very subtle and it is beyond the senses to know the soul.
However, through extra-sensory knowledge and perception,
the self becomes knowable.
Feelings of attachments etc. are knowable but by
themselves these do not know the self or help to know.
Knowledge is capable of knowing the self and others but
do not have the power to produce feelings of attachment,
etc. There is no question of the soul affecting some animate
or inanimate things. In fact, neither the body dies nor the
soul, there is only change in their forms. The atoms that
constitute the body never die. Therefore, all substances
operate and change forms on their own and are not caused
by any other substance, but only constitute the subject
matter of knowledge.
The knower and knowable ultimately culminate in the
state of omniscience where all substances, their properties
and forms, of all times and space are known simultaneously
by the soul in the smallest unit of time.
16. Non-Acquisition and Non-Desertion (Tyag -

Uppadanshunyatva) - The property which keeps the soul
and its infinite properties intact and eternal is the nature of
non-acquisition and non-desertion. The nature of the soul
can neither be acquired nor deserted. In the eternal nature,
distortions such as feelings of attachment or detachment
cannot be acquired. Its eternal nature is like that of the souls
in Moksha. In the forms, there may be distortions that get
acquired and deserted but the substance and properties are
eternally pure. Had distortions been part of the nature of
the soul, then there would have been distortions even in
the state of Moksha and there can never ever be perfection
or purity. It is also not true that in the empirical or worldly
existence of the soul, some properties will increase and in
the state of Moksha, some properties will decrease or vice
versa. The existence of the soul is that of oneness throughout,
wherever it may exist. In the fundamental nature of the soul,
there are no distortions.
Some erroneously argue that religion means path of
sacrifices and penance. Here, it is said that the soul does not
give up anything or acquire anything. In fact, religion or path
of happiness or Moksha exclusively lies in realisation of the
eternal nature of the soul and nothing else. Once a person
realises the eternal nature, he loses interest in material well
being and thus renunciation takes place. It is a negative way
of stating the positive development of self-realisation.
This property of non-acquisition and non-desertion
firmly establishes the eternal nature and existence of the soul.
Whether a person has realised the self or is ignorant, both
possess the same nature – neither more nor less. This nature
also establishes that the substance is indivisible, complete and
permanent. It is not true to say that some properties are more
important than others. It is not possible to number them

according to their importance. There is no definite sequence
in the properties. All properties are of equal importance.
Desertion of one or acquisition of one more property will
lead to the destruction of the substance. In the indivisible
soul, all properties exist and operate simultaneously and
cannot be dismembered in terms of importance, time, area,
form, etc. A writer or preacher may use some sequence for
convenience of understanding, but that does not alter the
nature. This nature of non-acquisition and non-desertion
clearly removes the erroneous belief that dispossession of
external objects is a noble act by itself. The soul’s boundaries
are eternally impregnable and nothing can enter or exit from
it. These external objects are inanimate in nature and hence
the soul will lose its nature of consciousness and become an
inanimate object if this happens. Such an understanding of
the soul has never dawned on it and so it continues to suffer
in the worldly sojourn.
The eternal nature is invariable, unitary, without
distortions, without acquisition or desertion of any properties,
indivisible and impregnable. In the eyes of the seeker
the eternal nature of the soul always remains the focus of
contemplation as complete absorption in the transcendental
nature of the substance, removes the distortions in the
modes and thus the modes become pure. There cannot be
any other way for liberation, this is the only eternal way.
17. Self-Perpetuation (Aguru-Lagutava) - The soul
remains stabilised in its nature with its power of self-
reinforcement and self-perpetuation. The soul does not give
up this nature and assume characteristics of other substances.
The substance, properties and forms – all the three are stable
in nature. This is the eternal beauty and dignity of the
pure soul. The soul’s beauty and dignity does not lie in the
body or possession of other external objects such as money,
clothes, ornaments, houses, etc., as complete involvement
and identification with these, leads to mundane existence.
There is a subtle operation of this nature, which is

explained in terms of six-fold enhancement and diminution.
It is through this six-fold process that the soul perpetuates
and reinforces its nature. This subtle nature is known in the
state of omniscience but explained here in an elementary
level through simple number in terms of six-types of
increases and decreases, which happen simultaneously in a
single unit of time.
i) Infinitesimal portion increase: Among infinite properties,

one new form of a property is an infinitesimal portion
increase.
ii) Innumerable portion increase: In relation to
innumerable properties, one new form of a property is
an innumerable portion increase.
iii) Numerable portion increase: Among some properties,
one new form of a property is a numerable portion
increase.
iv) Numerable fold increase: Among numerable properties,
increase of numerable forms is a numerable fold
increase.
v) Innumerable fold increase: Increase of innumerable
forms of innumerable properties is an innumerable fold
increase.
vi) Infinite fold increase: Increase of infinite forms relating
to infinite properties is an infinite fold increase.
Similarly, there are six types of decreases/diminutions:

i) Infinitesimal portion decrease: Relative to infinite
properties, diminution of form of one property is an
infinitesimal portion decrease.
ii) Innumerable portion decrease: Relative to innumerable
properties, diminution of form of a property is an
innumerable portion decrease.
iii) Numerable portion decrease: Relative to numerable
properties, diminution of form of a property is a
numerable portion decrease.
iv) Numerable fold decrease: Relative to diminution of
form of a property, diminution of numerable forms of
properties is a numerable fold decrease.
v) Innumerable fold decrease: Relative to diminution of
form of a property, diminution of innumerable forms
of the property is an innumerable fold decrease.
vi) Infinite fold decrease: Relative to diminution of one
property’s form, diminution of infinite properties’ forms
is an infinite fold decrease.
In order to understand the above complex system, let
us take an example of knowledge. The soul’s eternal nature
and potential always remains the same, only in the form
or worldly state of existence, there seems to be diminution
or enhancement of knowledge. In a worldly state of (say),
animal life, there is no decrease in number of properties of
souls or its potential and in the complete state of Moksha,
there is no increase in number of properties or its potential/
nature. The difference lies in the level of manifestation
of knowledge in each form of life and not in terms of its
capacity, potential/ability. Whether a soul is in the lowest
state say one-sensed (trees/bacterial existence) or five-
sensed (as in human beings) or without senses (in Moksha),
the soul with all its infinite treasure of properties is always

reinforcing and self perpetuating. In each form of the state
of omniscience, its capacity of knowledge remains same
(does not get enhanced or diminished) and yet this six fold
process of enhancement and diminution operates in a very
subtle manner every moment. This is the incredible and
most wonderful part of the nature of the eternal soul.
18. Appearance–Disappearance–Eternality (Utpad
–Vyaya–Dhruvatva) – This nature refers to behaviour
pattern of forms/modes and properties. The forms operate
in a definite sequential manner, while properties operate
simultaneously but in a non-sequential manner. Forms appear
and disappear and properties are eternal. Thus, the whole
soul functions in terms of appearance and disappearance of
forms in a definite sequential manner, yet the soul retains
its eternality, as properties remain the same. In the state of
Moksha, there cannot be appearance of the state of worldly
forms and in case of the latter, the former does not take
place.
All the three exist in a single unit of time. When a new
form appears, the previous form is said to have disappeared
and the substance with its eternal properties remains
unmoved at the same time. This three-fold functioning is
common to all souls at all times.
An ignorant person does not know about it and looks
outwardly resulting in distortions about the self and karmic
bondage, while the knowledgeable one looks inwardly at
the eternal substance and hence pure forms appear and
disappear but it remains steadfast in the contemplation of
the eternal substance.
All properties co-exist simultaneously in the spaces

occupied by the soul and never desert one another and hence
there is no division of properties in terms of time or space.
These forms take place in a definite sequential manner,
one after another, no two forms can occur simultaneously,
leading to happenings at different times. Thus forms are
divisible in terms of time.
Sequential forms do not mean any haphazard sequence
but a definite sequence. In the eternal infinite flow sequence
of a substance, forms of all times (present, past and future)
take place in their own time. The eternal flow of forms is
never broken. As said earlier, sequence does not mean one
after another but in definite sequence, i.e., this form only
and none else. Without acceptance of sequential forms,
appearance or disappearance of forms is not feasible and
without this, there cannot be eternality. Without eternality,
existence of a substance cannot be proved. Where from the
appearance of forms takes place and where do the forms
disappear? The form of a substance appears and disappears
but the substance remains the same.
This property of appearance, disappearance and eternality
is prevalent in other substances also but that is inanimate. In
case of the soul, it is the forms of consciousness (knowledge
and vision) that appear and disappear but the soul remains
the eternal substance. Further, in case of each property of
the soul, this nature operates as each mode of the properties
also appears and disappears in a definite sequence but the
property remains eternal.
For example, in the case of a piece of gold, its properties
such as yellowness, weight, etc., exist simultaneously and do
not have a sequence but its forms such as necklace, bangle,
etc., do not exist simultaneously but appear in a sequence.
When it is a necklace it cannot be a bangle. Hence, when

the form of a bangle appears i.e. bangle is made, the previous
form of necklace disappears, but in both cases, gold remains
the same. Thus, to describe all the three happenings in a
single unit of time is really something intrigue and unique
in realisation of the soul. In other words, every moment, all
the substances undergo this three-fold transformation.
Inward looking people alone can focus on the eternality
and once that is realised, forms will be seen as only appearing
and disappearing and they will not be affected by them and
will be finally detached. When forms are taking place every
moment, it is clear that these are not caused by external
or contextual factors and hence there will be no tendency
in such a person to interfere with the occurrence of forms.
Thus, appearance of belief in the nature of the soul (path
to Moksha) leads to disappearance of the form-orientation
(path to worldly existence). This is the immense benefit of
understanding the nature of the soul.
When one knows about the clothes or pots, one believes
them to be clothes and pots and nothing else, but it is a
tragedy that one does not believe or know about the soul
which knows all these - there is something fundamentally
wrong. It is really a great paradox that one claims to know
other objects but one, who himself is the knower, is not
known to the same person who knows? This is the greatest
ignorance.
19. Changeability (Parinam) - Changeability is the
characteristic of existence but how can there be changeability
without eternality, as well as appearance and disappearance
of forms?
Just as one may have gold ornaments worth millions of
rupees buried underground in the house, but unless known,
they are of no consequence or importance to anyone.

Likewise, this divine soul is a treasure house of ornaments
of infinite properties. So long as they are not known, the
ignorant soul is entangled in the web of transmigration.
Only when one turns inward, all the properties change to
pure forms, otherwise they remain or change to impure
forms.
If substances eternally remain the same, there cannot
be changes and also appearance or disappearance of forms.
Ignorance, yielding place to knowledge, misery yielding
place to happiness and the worldly-life yielding place to
Moksha – all these cannot happen without the characteristic
of changeability. This power encompasses the subtle truth
of the nature of substance.
This power contains similar and dissimilar features.
There is similarity or oneness as properties are eternal
and remain the same forever. In case of appearance and
disappearance of forms, there are dissimilarities, as one
form disappears and the other appears. But among the
properties, not even a single property disappears or appears.
Dissimilarities in forms does not indicate distortions or
impurities but only indicates change. In Moksha, pure forms
always occur but still are dissimilar. Although all pure forms
take place one after another, the second is not the same as
the first. Eternality ensures oneness of the substance but
not of forms. If eternality is not here, dissimilarities will
take place in the substance and the soul will be destroyed
or changed to another substance. If forms remain the same,
worldly existence will never be removed and Moksha will
never be achieved. Appearance and disappearance are not
the same thing. Appearance is a positive happening but
disappearance is a negative happening showing absence.
Although both take place in the same unit of time, both
are known from different angles. For the form that has
vanished, it is disappearance. For the current existing form,
it is appearance. The properties are eternal.
Can there be distortions in the form of the soul?
Distortions cannot occur due to the changing nature of
the property. When the given property operates or changes
identifying itself with the indivisible substance, it has to be
pure. One that gets associated with the other objects and
operates in distorted manner cannot be called the operation
of the power of the soul. Here, the main objective is to focus
on the infinite and indivisible properties of the soul. Once
the person turns inward focussing on the eternal nature, even
if some distortions take place, they are not significant, as
these will vanish in no time. An ignorant person considers
the distortions as part of the soul and does not know the
soul. Changeability is the nature of the soul and one who
turns to the pure soul, there will be tremendous change
in his perception. But, one who is not spiritually inclined
whether he goes to temples, gurus, pilgrimages, forests or
even goes to see the God himself, cannot change even a bit.
Changeability is the internal quality of the soul and is not
conditioned by any body or external environment. One who
takes shelter in doing duties to external happenings such as
family, business, health, religious activities, etc., will always
remain in the worldly existence, changing forms and lives,
but one who turns inward into the treasure of the pure soul
and gets engrossed in it, will achieve Moksha. This change
will yield infinite knowledge and infinite happiness.
20. Abstract (Amurt) – Among the six substances, except
matter, other substances are only abstract. The qualities of
matter such as touch, taste, smell and colour are not found
in the soul. The soul is called abstract because it is beyond
the understanding of senses which are determined by the
nature of karmic particles. In the absence of such particles,

the abstract form of soul manifests itself.
The soul has its own indivisible dimensions in which
it operates. This dimension is abstract but full of its own
properties of infinite knowledge, vision, vigour, bliss, etc.,
and does not contain anything similar to taste, colour, smell,
touch, etc., and their various types such as sweet or sour,
black or white, good smell or bad smell, hot or cold, light
or heavy.
Atoms or karmic particles have concrete forms and are
comprehended by the senses. These co-exist with the soul
in the form of body but have never mixed or become one.
These co-exist forever in the space of the universe but retain
their distinct nature. It is incorrect to say that in the state
of Moksha, the soul becomes abstract due to the absence of
karmic particles and body, but in the state of worldly existence
too, a soul remains abstract. It is only a matter of perception.
If the soul is not abstract by nature, how can it manifest
later on. In the state of ignorance, one mixes up the nature
of these substances and wrongly makes generalisations such
as the soul tastes sweets or juices and that these are devoured
by the soul. The fact is that soul has only knowledge of juice
or sweet but never tastes it or absorbs it; otherwise it has
to be concrete like juice or sweet. The knowledge of the
soul is beyond senses, i.e., sensory knowledge is of no use
in judging the abstract nature of the knowledge of the soul.
Similarly, other properties of the soul such as vision, bliss,
vigour, etc. are also abstract and cannot be visualised by mere
knowledge acquired through senses. The forms or other
properties follow the nature of the substance only. Hence,
all forms or properties of abstract things are abstract and
all forms/properties of concrete matter are concrete. These
do not change at any time, space or in different conditions,

even if they co-exist in the universe or in the same space of
the universe.
False perception is the root cause of transmigration.
Wrong perception leads to wrong belief in impure forms/
properties and worthless realisations. The soul remains
abstract all the time. For example, fasting is said to be
done when one is steadfast in self-absorption and not
interested in taking food. A soul does not have hands, body
or stomach that it takes food or gives up food. The soul is
abstract and does not need or take food. Soul’s existence
is independent of food. It nourishes itself and does not
depend on nourishment from other substances, as it is
absolutely abstract like space. The soul never really creates
any bondage with karmic particles; wrong perception leads
to karmic bondage and with right perception one embarks
on the path of Moksha and ultimately achieves it. The quality
of abstractness helps in developing right perception of the
soul.
21. Inactivity (Akartatva) - There is not a single property
of the soul which can perform or do anything for other
substances. The soul acts as a reservoir of knowledge of other
substances but does not cause any action in them as this is
alien to the nature of the soul. The soul cannot act as an agent
for other matters. Therefore, the soul is absolutely inactive as
far as other substances are concerned.
When a soul turns inward and experiences itself, it
becomes absolutely active but becomes inactive in case of
impure feelings such as attachment, greed, anger, etc. One
who has perceived the power of inactivity of the soul,
withdraws completely from the actions of Karma.
This power of inactivity is eternal in the soul and

it never mixes up with activities of other substances.
The nature of the soul is that of knowing and hence it
knows about impurities in its states/forms but never acts/
transforms itself into those activities. In the whole universe,
infinite activities are taking place without one’s interference.
Once this fact is realised, the soul gets engrossed in the self.
Real renunciation lies in realisation of the eternal inactive
nature of the soul. Renunciation of external worldly objects
is merely a reflection of the inner realisation that a soul is
ever submerged in its own nature and does nothing except
knowing and thus has renounced other objects for ever
and never hankers for them. This realisation continuously
gets strengthened every moment in the life of an ascetic
and he ultimately achieves the state of Moksha where this
perfect nature of the soul manifests in all dimensions. One
has to understand this multifaceted approach to reality and
not embark on an exclusive path of one-sided approach to
reality. The pure soul is devoid of activity in other substances
and hence all the properties of the soul are devoid of this
impure nature of activity with respect to other objects.
For example, when a piece of iron gets rusted, it is clear
that only the outer part is affected and iron remains the
same. Understanding these two sides leads to the adoption
of the process of removal of rust. Further, in a war or games/
sports, there are two parties and there is a conflict of views
on both sides. But only one side wins. Similarly, there is
one side of pure soul which advocates understanding of the
eternal nature of soul (inactivity) and its realisation. The
other side consists of those perpetuating worldly existence
advocating continuous interference (activity) by other things
in the working of the substance. But only the first group
wins and achieves Moksha and the other group remains in
this world unless they also change their perception. One is

free to join either of the groups.
The soul cannot dig the mountains, build temples, cook
food, go on pilgrimage or take other souls to Moksha. An
ignorant always thinks of the soul as doing something or
working for others, performing good or bad deeds. The
function of the soul is to know and not to do these things.
Whatever happens in the state of Moksha is the function
of the soul and whatever does not happen in the pure soul,
does not belong to the soul at all, The soul is quiescent and
steadfast in its pure nature and inactive or renounces all
mundane actions, which are alien to it.
22. Power of Non-Indulgence (Abhokatratva)
The nature of the pure soul is to look inward, hence it enjoys
inner bliss and there is complete absence of pleasure or
pain arising out of indulgence in material objects. Sensuous
pleasure/pain are the results of karmic bondage, which
malign the experiences and promote indulgence. The nature
of the soul is that of knowing and seeing and this leads to
self-indulgence.
It is an illusion that one enjoys physical pleasures,
money, food, clothes, sex etc. It is an imagination created
by the ignorant person who enjoys the imagination
experiencing pleasure or pain. These feelings are separate
from the nature of the soul and it is not in the nature of a
soul to enjoy them.
Ø There is no indulgence of external objects in the nature
of soul’s matter, its properties or its forms.
Ø Worries, pleasure/pain are momentary in nature and
exist in the state of one’s ignorance.
Ø When a soul turns inward and experiences the eternal

bliss, the momentary feelings of the sensuous type
disappear. The three aspects of soul – matter, properties
and forms exhibit explicit nature of non-indulgence.
If bodily pleasures, wealth, vehicles, gardens, hill
stations, etc., yield pleasures then these inanimate things are
superior to the soul. If happiness emanates from external
objects, the soul does not have happiness within it. Such
an attitude will never lead to inward-looking tendency and
therefore a soul will ever remain in this worldly existence of
transmigration, experiencing births and deaths. A soul never
enjoys the external possessions which seem to be either
beneficial or harmful. These are only imaginations but these
imaginations are associated with a particular soul and lead
to karmic bondage and hence said to belong to a given soul.
One may sit in a garden and feel or enjoy the natural beauty/
greenery of the garden. At the same time, if some one shoots
him dead or cuts his head, the same event becomes a matter
of sorrow. The act of murder is a sorrow for some and a
matter of enjoyment for others. These feelings of happiness-
unhappiness and good-bad are the roots of worldly existence
and also alien to the fundamental nature of the soul. It is
a reality that an ignorant person is infinitely unhappy and
is full of anxieties but the same person pretends to derive
happiness in external objects. Without knowing the nature
of the pure soul, none can ever experience happiness.
This property is an extra-ordinary one, which suggests
panacea for all the ills of worldly existence and has never
been experienced by the soul hitherto. A pure soul is a
treasure of infinite happiness but an ignorant person seeking
the same by indulging in external matters indicates a great
tragedy of mankind. One seeks highest positions in business,

corporates, bureaucracy, politics and professions but never
bothers to know the highest status of one’s self–a state of
Moksha characterised by infinite bliss and power.
Everybody desire freedom and none wants to be in
bondage or serfdom in every aspect of life, be it economic,
political, religious, speech, etc. However, one conveniently
forgets his slavery to external objects/surroundings and never
enjoys the unlimited and infinite freedom latent in the soul.
In worldly existence, one is enslaved to one’s body, sensuous
pleasures, wealth, family, births, deaths, desires, ambitions,
imaginations, etc. One advocates freedom for enjoyment of
external objects forgetting the inner freedom of indulgence
in oneself. An ignorant has strong belief in external objects
and no belief in one’s own self. This disbelief is the cause
of all miseries.
During the process of spiritual accomplishment,
a seeker primarily contemplates on the nature of non-
indulgence, although signs of indulgence in external objects
may be visible but on a diminishing scale. However, there
is complete absence of indulgence, when the soul achieves a
state of omniscience and bliss.
23. Vibration less and Tremor - Proof (Nishkriyatva) -
In the territory of the soul, there are seemingly vibrations or
tremors due to influx of karmic particles. While tremors on
earth cause havoc or deaths, influx of Karma leads to infinite
cycle of deaths and births. These tremors occur in particles
relating to mind, speech and body but the soul’s territory
remains tremor-proof and untremulous owing to its eternal
nature. The continuous influx of karmic particles create
conditions of constant flickering or quivering. At times,
there are upheavals in Karmas in terms of births or deaths
but no quakes in the surface of the soul. Mental, physical

and verbal activities give the impression and create an
illusion that there will be corresponding actions in the soul.
These movements are due to the nature of such particles,
which are inanimate in nature, but the soul does not cause
these flickerings. While there may be similar tremors in the
soul’s territory but these do not represent the true nature of
the soul. These are only superficial and temporary in nature
and do not cause any quakes in the nature of the pure soul,
which is untremulous and stable by nature.
Desires and tremors are both impurities and alien to
the nature of the pure soul. The transcendental nature of the
soul is beyond desires and tremors. The tremor is a temporary
coincidence with one’s desires but occurs independently
owing to its own temporary inability and is not caused
by karmic particles. It occurs in the modes associated with
worldly existence but is not in the eternal nature of the soul.
If there are tremors in the eternal nature, influx of Karma will
always continue and there will be no occasion for a soul to
get liberated from karmic bondage. This untremulous nature
never permits the soul to become instrumental or contextual
factor in karmic bondage. Once a person is devoted to
spiritual accomplishment, he contemplates on this nature
of unflickering state and karmic bondage gets successively
diminished and the state of Moksha is achieved where the
soul eternally lives in untremulous stable state devoid of
tremor. In the early stages of spiritual achievements, there
seem to be tremors on the soul’s surface but they vanish
when there is perfection in understanding and meditation
leading to the manifestation pure form of the soul, devoid
of quivering.
In the state of Moksha, influx of Karmas ceases forever
and untremulous nature of the soul manifests. In the lower
stages, tremors remain but when one recognises the eternal

nature of soul to be untremulous, the path to Moksha begins
and hence so much emphasis in knowing these properties.
In recognition of unquivering nature, there is implied
recognition of other co-existing properties such as faith,
knowledge, bliss, sovereignty, etc. After taking shelter in such
a nature of the soul, there is stability in the contemplation
of the soul. After attainment of the omniscient stage, there
may be vibrations for millions of years but these do not
disturb one’s knowledge and bliss. However, in the state of
omniscience, there is a realisation of untremulous nature
of the soul although vibrations are taking place and it is
known that untremulous nature will emerge in the state of
Moksha.
Tremor is not the fundamental nature of the soul and
occurrence of vibrations in various forms in the worldly
life is not due to external objects but by the nature of such
modes of the soul. Just as an idol is stable without vibrations/
movements, the soul’s nature is motionless. The ocean is full
of waves in the middle but on the seashores one can find
filth/dirt along with the waves. One who knows the shores
only does not know the sea. It is the nature of the sea to
drive away filth outside towards shores. Similarly, the soul is
an ocean of tranquility, knowledge and consciousness and it
drives away dirt from itself. One should contemplate on the
ocean of tranquility to realise the soul and not look at dirt
on the shores.
24. Invariable Territory (Niyatpradeshatva) - The soul
has invariable innumerable units of space which eternally
remain the same, neither a unit increases or decreases.
Whatever may be the form of a body–an ant, elephant,
human or dinosaur, the number of units of space remain
unaltered. There is only contraction or expansion of the same

invariable number of units of space depending on the type
of the physical body. The soul’s territory is equivalent to that
of the world in which it exists along with other substances
but it rarely spreads its units in the whole world. In a rare
event, some Arihanta’s or omniscient’s territorial units
expand in the whole world. First it expands vertically like a
pillar, then it spreads horizontally in the world like opening
of doors and then spreads in all directions and engulfs the
entire world. In the same manner, while contracting the
reverse process takes place one by one and comes back to
its original state. When the sun shines, the rays spread
everywhere on the whole earth and the other relevant space
in the sky and brightens it up, in the same way the units of
the soul spreads in the entire universe.
In an elephant size body, the units of space occupied
by a soul remain the same as that in an ant size body
–innumerable but invariable. The measurement of
innumerable number of spaces is so big that even when an
innumerable number is divided by itself, the result will also
be innumerable. The soul may occupy a small body or it
contracts in smaller shape, even then the number of space-
points occupied remains innumerable. It does not become
one spaced or numerable spaced in case of contraction. For
example, the smallest piece of potato resting on the pointed
top of a needle–has innumerable number of physical bodies
and in each body there are infinite souls and each soul
occupies its own innumerable space-points.
The soul is formless in nature, so where one life exists,
other lives can also co-exist in the same space. Therefore,
individual infinite lives having infinite spaces can still co-
exist in a single unit of space. The world consisting of six
substances has innumerable but definite number of space-
points but infinite souls can exist together in this definite

and fixed space. In the state of Moksha on the top of the
world, there are infinite souls in limited space but each is
separate and their properties such as knowledge, bliss, vision
etc, remain separate and perfect without any interference
from any other soul. Those who do not understand this
characteristic of space think that a soul merges in other souls
in the state of Moksha, like light merging with another light
and there is no separate existence in the state of Moksha,
not knowing that such souls are independent and enjoy
individual bliss for ever.
In Moksha, the shape and size of the soul is slightly less
than the physical body of the ultimate birth. This is because
the soul is not present in nails etc. Other than the size
and posture being standing or sitting in padmasana, there
are no differences among souls in terms of other properties.
Of course, the length or breadth will be different besides
sitting/standing postures as different individuals have
different heights in the ultimate human birth.
The soul is the only substance where these spaces contract
or expand in the process of transmigration. This process
continues until a soul achieves Moksha, after which there are
no changes in its space. These space-points cannot be seen
or verified but can be experienced and realised. The soul’s
functioning–its sovereignty and independence is confined to
its territory only and not beyond it. Such realisation of the
nature of the soul promotes true detachment from worldly
activities and ultimately leads to salvation.
25. Self Pervading (Swadharma-Vyapak) - Self-
pervading nature of the pure soul ensures maintenance of
identical/uniform nature in all existences and preservation
of all properties. However, an ignorant person thinks that he
is ‘a human being’, identifying oneself with the body. This

property shows that even when associated with a human
body, the soul has not become a human. Infinite bodies
have been associated with the soul but all the properties are
still intact and hence one should look at the soul separately,
even when residing in a human body.
One body goes, the other comes, the other goes, the
third one comes and so on but the soul remains the same.
The body is inanimate, unconscious and without knowledge
but the soul is characterised by knowledge, consciousness,
etc. When one considers that he is identical to the body,
one forgets the soul. The soul knows the body, but it does
not become the body, just as a diamond’s reflection can be
seen in a mirror but the mirror does not become a diamond.
Both remain independent and do not give up any of their
characteristics. Similarly, the soul knows about fire, water,
mangoes, poison, etc., but the soul does not become fire, etc.,
nor acquires any property such as becoming warm, liquid,
sweet or poisonous. Even after knowing these objects, its
self-pervading nature of knowledge is common among
these objects. An ignorant thinks that he is affected by each
object that he knows, forgetting that knowing is just like
a reflection in the mirror where neither of the objects are
affected.
Further, feelings of attachment and aversion have been
with the soul from time infinite, but the soul has not been
transformed or affected by these feelings. All such feelings
get associated with the soul at times but only momentarily
and the same distortions do not continue for long. However,
the soul with its infinite properties eternally remains the
same.
When two or more persons meet, they ask one another

as to where they live or belong to which place. Similarly,
if it is asked as to where the soul lives, the apt answer will
be “it lives in its own infinite properties”. Self-pervasiveness
in infinite properties is the abode of the soul. None of the
properties ever desert its abode and go out.
The soul has its own structure made of infinite properties
such as knowledge, vision, bliss, etc. Human body is made
of blood, flesh, veins, bones, etc., while the soul is made
of consciousness. Whether the body is beautiful or ugly, it
is made of inanimate atoms only. Just as a traveller, while
passing on the road, passes from one tree to another, passes
through the shadows of all those trees but never thinks that
he/she has become a tree or its shadow. He remains the
same. Similarly, while passing through several bodies, the
soul remains different from them. A person who has the
knowledge of the soul does not ever dream to be affected
by the nature of bodies. All souls have this power of self-
pervading nature and realisation of this constitutes the path
to Moksha.
One who believes that bodily activities can influence
the soul or vice versa, is under a great illusion and has not
understood either the nature of the soul or the body. The
body can never become a soul or vice versa. To believe
in the influence of one on the other means believing that
inanimate matter can behave as animate or vice versa. Even
for a moment, none of the matter has influenced another
matter for eternity and will not do so even in infinite times
to come. Self-pervasiveness is the innate nature of the soul.
A body is not the abode of a soul and the eternal nature
is its real abode. An ignorant person believes he lives in the
body forgetting the real infinite treasure of the soul, but in

fact, nobody ever lives in the body, he is living in ignorance
and perpetual misery of this worldly existence.
26. Common, Uncommon and the Common -
Uncommon (Sadharan, Asadharan, Sadharan-Asadharan) -
The soul possesses infinite properties but these are not alike.
Some properties are common to other substances, some
are not common and some are common/similar to some
substances and dissimilar to some other substances.
i) Common Characteristics - Certain properties are
common among the six substances in the universe, ie.,
these properties are found in the soul as well as in other
substances such as nature of existence, nature of being
substance, nature of being an object of knowledge, nature of
being in continuous change, etc.
ii) Uncommon Characteristics - Those properties which
are found only in a soul but do not exist in the other five
substances are known as dissimilar/extraordinary/uncommon
characteristics. For example, knowledge, experience of bliss/
happiness are extra-ordinary properties of a soul. Matter,
space, etc., do not know about themselves or about others
and cannot experience happiness. Likewise each substance
will have a unique characteristic which is uncommon in
other substances.
iii) Common - Uncommon Characteristics - A soul has
certain properties which are similar to some properties of
the other substances and dissimilar to other substances. For
example, abstractness is the property of a soul and as such it
cannot be seen by eyes/realised by senses. But this property
of being abstract in nature is common with substances such
as space, medium of motion and rest, as these substances
are also abstract in nature and do not have a visible and

concrete shape. Although each atom is subtle and not visible
to the eyes but a group of atoms are not abstract in nature.
Therefore, abstractness is uncommon to atoms but found in
the soul. Abstractness is thus both an ordinary and extra-
ordinary property of the soul. Existence of both at a time
seems contradictory but is in fact true.
These three types exist simultaneously in a soul. The
infinite properties are contained in these three types. The
true nature of the soul can be comprehended better through
such distinctions.
27. Unity in Infinity (Anantdharm) - The soul has
infinite properties and among such properties, there is an
exceptionally powerful property that all infinite properties
are contained in one property. That is, the soul adorned with
infinite properties remains one, its basic nature is only one
and this nature of oneness comprises infinite properties.
there is unity in infinity i.e. unity in infinite diversity.
This is an extra-ordinary property. Each soul is
independent of all other infinite substances in the universe
and yet it has infinite properties of its own displaying its
most wonderful nature. Further, each property is different
and is known for its particular functions, like knowledge
only knows, faith reflects perception, exuberance is due to
bliss, lack of anxiety due to happiness, etc. Each has its own
distinct function and yet the soul is not dismembered or
displays disunity or lack of control. There is remarkable unity
in infinity. All properties co-exist without any distortion.
This also shows that these infinite properties are indivisible.
This multi-dimensional reality is beyond the comprehension
of senses or ordinary/common place knowledge. These
infinite properties are inextricably interwoven and manifest
in the state of omniscience. However, a person, who realises

the soul, will understand these properties. Just as one tablet
of medicine may contain many chemicals or herbs or
medicines but the taste of the tablet is composite. Similarly,
in self-realisation, taste of infinite properties is experienced in
unison. The objective of the statement on infinite properties
is not to prove/explain each of the properties but to focus
our attention on this unity in infinity and to understand
and realise the soul as indivisible whole and not in parts or
separate properties.
One who has understood the infinite nature of the
soul will not take shelter in one particular property or
a group of properties and will not focus on individual or
divided properties of the soul. A person who imbibes this
nature of unity in infinity, will always meditate on the
soul as an indivisible entity and such meditation will lead
to self-realisation and generation of purer forms of the
soul. When the indivisible view of the soul operates, all
individual properties also transform themselves into purer
forms. One who does not believe in this infinite nature,
remains ignorant and untransformed. Imagine one’s treasure
of gold, jewels, etc. is buried underneath the house or some
parents have kept huge money for someone in the Swiss
Bank, but if the person does not know about it, such wealth
is of no use to that individual. Once he comes to know of
this wealth, he is filled with the desire for wealth or acts
as a wealthy person. Similarly, once a person realises the
infinite treasure latent in the self, he is filled with the waves
of these powerful properties and eventually realises, taps and
manifests this infinite power.
The soul is not the only substance, which has infinite
properties. Substances like space, matter, medium of
motion, medium of rest also have infinite properties and

yet each substance is distinct and there are no fundamental
similarities among substances as their nature is different. This
is the secret of the universe that all substances are infinitely
powerful. Realisation of the soul implies recognition of the
fact of independence of all substances and realisation of
infinite but independent powers of one’s own. If one property
gets transformed/changes into another property, then these
properties will not remain independent and these properties
will be overlapping, then, infinite properties can never
remain infinite. In the process of the path to Moksha or in
the state of contemplation of pure soul, all properties of the
soul get transformed partially or fully into purer forms but
these remain independent. Wrong notions about the soul
are the real cause of one’s misery and perpetual existence in
worldly life. The soul is a treasure house of imperishable and
everlasting infinite properties culminating into everlasting
bliss and happiness. An ignorant person does not strike
friendship or unity with this nature and makes friendship
with elements/ideas/notions, which are inimical to one’s
happiness. Wrong notions of the soul should be buried
forever and should be illumined by the infinite power of
the soul. Such an understanding should develop through
constant contemplation on the nature of the soul and will
ward off evil influences leading to wrong notions.
28. Conflicting Characteristics (Viruddhadharm)
- Truth is multifaceted. Just as breathing is to life/body,
multifaceted nature is to the soul. Multifaceted nature of
the soul is like nectar which ensures permanent life of a
soul. This does not mean that there is any real conflict
among these properties but it in fact implies that there will
not arise any conflict in the soul as this property preserves
for ever the peace of the soul by destroying (by not allowing
opposite changes to occur or enter the soul) continuously the
ideas which are inimical to the nature of soul. In any one
substance, there is a power which preserves the nature of the
substance, and there is another power which never permits
it to transgress and transmute to other substances. The
infinite powers/dimensions of the soul can be apprehended
through multi-dimensional approach and only then one can
understand the apparent conflicting or opposing properties
in a substance.
In this universe, all substances and their forms retain
unitary nature and it is difficult to reject the dual nature of
substances. One sided view distorts the real nature of the
soul and hence explanation of the other/opposite aspects
of the soul, though looks contrary, brings out the true
nature of the soul and promotes better understanding of
the same.
The one-sided view refers to the argument that
knowledge flows from other objects. If there is a pitcher,
one knows the pitcher, otherwise not. That is, a soul has
no knowledge of its own and the existence of the pitcher
gives rise to the knowledge of the pitcher. The soul does not
have anything of its own. The real fact is that the soul is
synonymous with knowledge and the pitcher does not know
itself to be a pitcher and hence has no knowledge. Hence, a
holistic view is necessary. Although a pitcher does not have
knowledge, the pitcher gets reflected in the knowledge of
the soul (the mirror reflects and other external objects get
reflected in the mirror) and the soul in this context reflects/
knows. Thus, knowledge of a soul is not complete unless
opposite qualities are analysed and understood.
Impurities such as anger, greed, etc., should be taken as
conflicting or opposite properties. These do not constitute
the nature of the soul as these vanish and do not exist in the
state of Moksha. These opposite qualities are non-existent
in all times, in all souls and in all modes. It is a part of the
permanent nature of the soul.
29-30. Power of Elemental Transformation and
Absence of Transmutability (Tattva-Atattva) - The soul is a
living substance and characterised by consciousness. It never
transgresses its elemental nature and acquires properties or
behaviour of other substances. The soul possesses both these
properties all the time.
This is explained through its nature of substance,
properties and pure forms. When a soul transforms, the
changes are within its fundamental or elemental nature
although it retains its essential nature. To probe this nature,
one has to turn towards the elemental inner side of the soul.
To have faith in this nature of the soul is right faith, to
acquire knowledge of the properties of such a soul is right
knowledge and to get engrossed in the world of the soul is
right conduct. Transformation of the soul to its all-knowing
and all-seeing, blissful nature is the objective of all those
interested in the path to Moksha. How can such a supreme
substance have transmutations. It can never transgress its
nature and behave like other substances. It is invulnerable
and impregnable by other substances. Impurities never enter
it. Its doors are closed for the entry of feelings of anger, greed,
attachment, revulsion, possession of other substances. Never
ever for a moment, this transmutation is possible. Impurities
or distorted feelings are the products of ignorance about the
nature of the soul and human temptation to succumb to the
transient feelings, thus creating an unrealistic world around
them and suffering incessantly due to false beliefs.
In the process of transmigration, one has achieved, in
the past, enormous success in acquiring wealth, knowledge
of other substances, kingdoms, honours and so on, but all

these are transient and never support the soul in all times
and have eventually brought misery. How can these be called
achievements? Success in any activity is a relative term and
does not show / display supremeness in all times. Even pious
deeds do not make a person supreme and valid for all times
and for all people/lives. Hence a soul does not transform
itself to such mutations. It retains its own mutations.
If someone asserts that he knows the soul but does not
experience the bliss or does not recognise the all-knowing
character or has doubts about one’s objective of life or next
life or seeks sensuous pleasures, then he has not understood
the nature of elemental transformation of the soul. One has
to completely identify with the infinite properties of the soul
and experience them. It is immaterial whether experience
is small or big, lasting for a moment or little longer, knows
all the infinite properties or a few of them, and so on.
What is important is that one does not identify with the
properties of other substances and there is complete absence
of transmutability. It is not conceivable that someone
identifies with the elemental nature of the soul but does
not experience it. One tastes sugar and does not experience
sweetness, one has eyes but not able to see, has ears but does
not hear, then there is something fundamentally wrong. The
soul of the Omniscient and our own soul are not different
in terms of the fundamental nature and are equal and hence
any attempt to realise the all-knowing nature of the soul
is bound to be fruitful and eventually lead to the ultimate
achievement of Moksha, if the right efforts are made. There
cannot be any doubt about this. It is altogether different if
a person does not see the importance of scriptures and gets
involved in complexities of words and expressions. When a
mother shows the child the moon by pointing her fingers
and the child does not look beyond the fingers, the moon
can never be seen. One has to look at the moon to know it.
In the same manner, one has to look at the elemental nature
of the soul to know it and all efforts to search it elsewhere
will not yield the desired results.
31-32. oneness and Manifoldness (Ekatva-Anekatva)
- The property of oneness permeates in manifold forms in a
manner that the nature of oneness of the soul is maintained
and manifold forms are such that these are permeated by
oneness of the soul. These automatic processes are part of
soul’s own nature which are intrinsically realised through
knowledge orientation.
The soul does not permeate in other substances or
feelings/attachments associated with other substances, it
permeates only in its own properties and forms. Karma
or feelings relating to other substances have momentary
existence and the forms wither away; and they do not have
the power to permeate in other forms or the soul. Both the
powers of oneness and manifoldness exist simultaneously in
the soul; while the first refers to the permanent nature of the
matter as a whole and the latter refers to various temporary
forms of the soul while the soul retains its timeless and
formless permanent character. It is unrealistic to view a
substance without its forms or forms without reference to
the permanent nature of the substance. This description is
unparallelled and unique of the existence of substances in
general and the soul in particular, without any contradictions
whatsoever. “All souls in the universe make only one soul” is
not the meaning of oneness but description is about infinite
souls in the universe, each being distinct and containing
infinite properties and forms and yet retaining oneness and
never getting dismembered.
In the infinite past, there have been impure forms/states

which were caused by influx of karmic matter and the soul,
in fact, never permeated in any one of the forms because
impure forms do not have oneness with the soul. If the soul
does not exist in impure forms, how can it exist in body,
space, inanimate objects etc. It lives only in its properties
and forms. Just as the word coconut refers to the inner sweet
part, though the substance and these characteristics are not
found in the outer or inner hard shell of the coconut. If one
eats only the outer cover or hard shell, one does not know
the real coconut. Likewise, experience of impurities is not
the experience or realisation of the soul. If it always remains
one, then will there be pure forms and if it always takes
manifold forms, what constitutes the basis for these forms?
Therefore, both the powers exist and operate simultaneously
as the substance itself takes various forms in accordance
with its nature and are not dependent or caused by other
substances. One who believes that other things cause
modification in a given substance, he believes that all other
substances can permeate in a given mode of one substance.
In that case, there will be no consistent behaviour of things
as everything gets mixed up.
In fact, the nature of the soul is realised in its pure modes
and the mode will not germinate without the oneness of the
substance. Forms are sequential and properties of the soul
exist even in the state of ignorance and when one realises
the pure soul, pure forms will follow. Thus, acceptance of
pure soul or sequential occurrence of forms or acceptance
of existence of the state of Omniscient (Arihanta) or
inward-looking approach of pure soul, realisation of pure
soul, beginning of path of Moksha, harnessing of energy to
experience the soul, right faith, knowledge and conduct-all
these expressions are synonymous. Therefore, this experience
is something that has never happened in one’s past and

hence is a unique experience hitherto unknown. Every state
of such experience, a soul rises seeking succour or shelter
of the unchanging and permanent nature of the soul. These
states successively become pure and ultimately the purest
state manifests as in Moksha, which remains the same for
infinite times to come.
33-34. Existence of Present State and Non-existence
of other States (Bhav and Abhav) - The soul is timeless and
a permanent entity and therefore it must have some present
state of existence. The power of the soul is such that every
moment, there will be an existence of some form or state. If
so, then the argument of present state being caused by other
states does not hold good. Further, except for the present
state, all other states or forms are absent in the present state.
If the present state does not exist, then the substance ceases
to exist and if the previous/further states are not absent in
the present state, previous ignorance can never go and in the
present state, future state of omniscience will not take place.
However, such inconsistencies do not take place in the soul.
Therefore, while turning inward, do not bother about the
previous or future states but the present state should view
the whole substance (pure and complete soul). Substances
and its properties are eternally there and its present state is
also true. But the future states of ‘Moksha’ and past states of
ignorance are absent in the present truth.
Similarly, there is complete absence of Karma in the
present form of the soul; these karmic particles were absent
in the past and will be absent in future too. Hence, one
ought to stop worrying about what has been done and what
will happen but turn inward towards the pure soul. Every
form or state of a soul is independent. If one accepts the true
nature of the soul, one has to accept the present existence

of pure state. One who takes interest in impure nature of
the soul such as senses, attachments, etc., in their present
state, impurities exist and hence cannot see the pure nature
of the soul. Without the acceptance of existence of pure
state of the soul, how can one decide about the pure nature.
Acceptance of the former and transformation in terms of
the latter happen together and at the same time.
One can observe from the above description that all
properties of the soul are pure, perfect, absolute and complete
and do not have any distortions/impurities.
35-36. Disappearance of present state and emergence
of new state (Bhavabhav and Abhavabhav) - In every
substance at every moment of time, one state of existence
(form) disappears and the new state emerges. Both these
happen at the same instance. The existing form disappears
and the form, which never ever appeared hitherto, appears.
The substance incessantly changes this way and infinite
forms flow one after another. If the present state does not
disappear when the new form appears, then even in the state
of Moksha, the soul would still have worldly existence. If the
present form does not disappear, the soul would continue to
have worldly existence. If the new form does not appear, all
efforts to achieve Moksha will be useless. The present form
cannot have extended existence in other states. Thus, the
soul possesses both these properties.
Every form appears in its own time schedule and
sequence. It is real only in its own time and sequence.
Therefore, no form can appear or disappear before its time
sequence, nor it can appear in a haphazard manner. Neither
it can appear prematurely nor can get ever delayed. Every
atom or body particle or form of the soul takes place in
its own time schedule and none in the universe, even the
souls who have achieved Moksha, can ever change it to
happen otherwise. External factors or substances other than
the subject matter can be present when forms change but
these do not cause any change. One may wrongly ascribe
the changes to the existence of other present substance/s,
but the change takes place in its own time schedule. The
presence or absence of other substances cannot cause even an
iota of change in a given substance; feelings of attachment,
greed, anger, etc., are never continuous. Similarly even the
pure modification of the soul will also be changing. These
appear and disappear in their own time sequence.
 In the soul, body and other inanimate substances are
absent all the time.
 Distortions such as feelings of attachment, etc., are
absent in the timeless nature of the soul.
 The form of pure soul in a given unit of time disappears
in the next unit of time and the other (new) form
emerges.
 The nature of the pure soul ever remains the same
and this everlasting mode serves as the basis for self-
realisation.
There are no distortions in the pure nature of the soul
– it is replete with infinite power of purity. Although there
is absence of the state of Moksha at present, it does not
mean that such a state cannot emerge because the soul has
a property which ensures appearance of new state at a future
date of time. Therefore, a seeker never gets the doubt that the
state of Moksha will not be achieved as there is continuous
and infinite flow of pure states in the soul such that a
present state disappears and new state emerges. However,
a seeker does not think that he has to do something to
make the present state disappear and future state to emerge

but remains neutral/detached from different states and
meditates on the pure and eternal nature of the soul and as a
result, such pure states flow automatically and continuously.
These pure states do not emerge due to the contemplation
of external substances or means. It emerges from within.
Such an unstinted, incessant and undivided contemplation
of the pure soul facilitates early achievement of the pure and
perfect state of Moksha. One who does not look inward for
such a state remains ignorant and condemned to worldly
existence.
37-38. Existence of Pure-Pure Nature and Absence
of Impure-Impure Nature (Bhavabhav and Abhavabhav)
- These two properties show the unity of the mode and the
substance. The present pure state of the soul is supported
and arises due to the eternal pure nature of the soul and
hence the present state or form follows in tandem with the
eternal nature of the substance. In this process of operation
of unity or uniformity of the soul’s mode and its substance,
there is complete absence of impure states of the soul as
these impurities belong to other substances and not the
soul. That is, impurities are not in tandem with pure soul
and such impurities do not exist either in the transcendental
nature of the soul or in the modes of the soul. A non-
existent state will remain non-existent if not in tandem
with the substance and an existent state does not give up
its character or nature and hence remains in existence as it
is in tandem with the nature of the substance. Pure-Pure
nature refers to the pure substance and its pure modes. The
soul retains its pure nature because both its properties and
forms are pure. Absence of impure-impure nature refers to
other substances and their properties and modes which are
always absent in the soul.
The soul exists today, existed in the past and will exist
in future-thus the soul is present at all the times. The soul
is an embodiment of its nature, palace or treasure of its
properties-an infinite treasure indeed and the same exists at
all times. Although the soul changes every moment, nothing
is added or gets depleted from its own nature, thus remaining
pure forever. For example, when a piece of gold is converted
into a necklace, the present form of necklace is nothing but
the same gold with all its properties intact. Likewise, the
soul and its properties assume different forms but its nature
remains the same. Every property retains its permanent
character although it undergoes change. In case of gold
necklace, gold and necklace are not separable although two
expressions are used; it refers to only one thing. It implies
that the present form of gold is necklace. Similarly, the soul
and its modes are inseparable. Soul is indivisible in terms
of time, substance, contents and nature. Therefore, if any
property or mode is fully understood, the entire soul can be
comprehended and realised. The mode is never permanent
but the substance and its properties are permanent but no
substance can ever be without a mode. Thus, all the three
move in tandem only. In view of its indivisible nature, the
soul is impregnate and cannot be penetrated by any other
matter and retains its own nature forever.
Proper understanding of the pure soul and its pure form
constitutes right faith. If one says he knows only the pure
soul and does not know or believes in pure form, then one
does not know either. Without the pure form, who knows
the pure soul? That is, it is only the pure form in which
the pure soul is realised. Without the unity or uniformity
of the form and the substance, knowledge does not become
realistic and reliable. Further, there is absence of impurities,
both in the substance and its modes, one will concentrate

only on the pure nature and will ultimately realise the same.
This is the secret of the process of self-realisation.
In description of properties from 33 to 38, it is to be
noted that all the six properties operate simultaneously
in one unit of time. These seem to be similar but each is
distinct which may be summed up as follows:
 Current operating mode of the soul is in accordance
with its nature
 In the current mode, the past/previous and future forms
are absent.
 The current mode does not repeat or is absent in any
future form.
 The current mode has never occurred earlier in the
past.
 The current mode follows in tandem with the permanent
nature of the substance.
 In the current mode, other substances or impurities are
always absent and will remain absent in all current/
future forms.
39. Self-induced Causation (Bhav) - The nature of
soul is such that it induces its own causation and changes/
transforms/performs according to its nature. This causation
is described in terms of six-fold nature in the narration of
properties from 41st to 46th. 39th property refers to self-
induced causation and 40th property rules out any influence
of external influence and declares that the self is independent
of causation, i.e., there is in fact absence of separate and
independent causal factors. That is, the causal factors cannot
be external to the soul; these have to be within and self-
induced. External causal factors cannot bring about the
transformation in the soul. If one is wearing a diamond

necklace around one’s neck, it can be found there only.
But if someone does not remember and searches for the
necklace in all other places, it can never be found. In the
same manner, the soul is a treasure of infinite properties and
these can be found there alone. The soul is the self-declared
King of the Universe and God himself. One has to realise
this appropriately. Similarly, inanimate objects have their
own six-fold causation and these are also independent.
In the case of self-induced causation, the six causal
factors are indivisible. In order to explain the operation of
the nature of pure self, the six-fold causation is given as
follows:
(a) The infinite power of the soul operates independently
and automatically and hence the pure self assumes
the power of extra-ordinary and wonderful performer
(Karta).
(b) In view of the above nature of performer, its performance
(Karma) is self-induced and encompasses the power of
the self alone.
(c) Nature of soul itself becomes the best and unique
instrument or means to realise the self (Karana).
(d) As the above extra-ordinary performance is meant for
itself, the soul itself is the receiver of this performance
(Sampradan).
(e) As the operation of infinite power of the pure self
is made possible due to refuge in the timeless and
everlasting nature of the self, the soul itself is the donor
of this nature to itself (Apadan).
(f ) The operation of infinite power of the self occurs within
the self and hence the self itself provides the stage or
support (soul’s space) (Adhikaran).
Thus the pure self itself induces six-fold causation

and therefore, is rightly called the self-made King of the
Universe. The external causal factors can be (i) contextual
present external factors (other substances), (ii) Impure
operation of the soul such as attachments, etc., and (iii)
Separate view of each of the real six-fold causal factors. All
these are absent when the soul turns inward as one views
oneself or having indivisible nature. This solitary nature of
the self and realisation of infinite treasures of the pure soul
are beyond or independent of operation of other substances,
impurities and divisive viewing of the self. O Soul! turn
inward and open the treasure of the pure soul and you will
find every aspect pure with no impurities.
40. Infinite Power of Re-Engineering (Kriya) - One
can follow the nature of the pure soul and re-engineer
oneself to achieve supreme or infinite happiness. The word
‘power’ means infinite treasure of the soul. The objective
of narration of this property and next seven properties-six
causal factors and one relating to ownership is to establish
clearly that pure soul’s engineering is characterised by
oneness and oneness in ownership and not by influence of
other substances. Thus, the soul has nothing to do with any
other thing in the universe.
Infinite souls have achieved ‘Moksha’ in the past and
those who will achieve the same in infinite times to come,
will do the same by re-engineering one’s soul to its true
nature and not taking shelter of other substances. Such
souls vanquish ignorance and attain the state of omniscience
through this re-engineering approach of six-fold causal
factors. The soul is replete with infinite treasure, its own
independence, sovereignty, self-sufficiency, completeness,
etc., and hence there is no scope for adoption of any external
means. Inward looking approach spontaneously facilitates

achievement of ‘Moksha’. There does not exist even an iota
of happiness outside the domain of the soul. It is not even
necessary to remember the names of these properties but
those who imbibe the essence of these will certainly achieve
success. Even a frog or an eight-year-old child can realise
the soul once the inward looking approach is adopted. Such
is the great secret of understanding that once somebody
comprehends fully even one property, knowledge of other
properties follows.
In self-realisation, the six causal factors are indivisible.
One’s own self is the performer, performance, instrument
and does so for itself, out of itself and with the support of
the self. One has to realise the uniqueness of these indivisible
causal factors and build the superstructure of super soul one
by one. These six-fold transformations are independent of
any external factors. The latter may be present at the time of
transformation but do not contribute anything. One prays to
oneself, the pure self bestows everything and if one prays to
others, nothing will be achieved as these objects do not have
anything to impart and are devoid of the power to impart.
It is the nature of the self to be direct and transparent and
not to yield to anything indirectly or in a non-transparent
manner. Ignorance, attachments and shelter of other
inanimate things wither away spontaneously, the moment
the soul turns inward. Such power exists in the soul all
the time. It is not to be acquired. It is to be remembered
that six fold causal factors exist in the pure soul and are
not associated with the transmigration of the soul. Taking
shelter in other objects is the path of continuous births
and deaths and taking shelter in the pure self is the path
to ‘Moksha’. This analysis of six fold causal factors provides
scope for re-engineering of the soul to achieve ‘Moksha’, in
contrast to modern engineering which is geared towards

worldly and meaningless existence.
41. The Infinite Power of Karma (Karma) - The
property of Karma refers to the ability of the soul to perform
in accordance with the nature of the pure soul which is
absolutely perfect.
The word ‘Karma’ is used in four different senses in
philosophical literature.
(a) Inanimate karmic particles that block manifestation of
the properties of the pure soul
(b) Distortions of the soul in the form of feelings of
attachment, detachment, delusion, etc., known as
feeling-based Karma.
(c) Transformation of the soul into its purer forms like
right perception, right knowledge, right conduct, etc.
(d) Soul’s transcendental nature of power of deliverance of
infinite pure forms.
The first one refers to other substances, the second
arises due to wrong perception of the soul, the third one
refers to temporary forms or manifestation of the pure soul
and the fourth one refers to the permanent nature of the
pure soul valid for all times. When a person takes recourse
or shelter in the fourth one, the third one gets manifested
in each of its forms and the first and second ones wither
away or vanish. This property refers to the third feature of
the pure soul, which manifests on its own. The perception
of oneself as that of the state of ‘Moksha’, is a perception
that has been proved beyond doubt by spiritual scientists.
definite and perfect manifestation of infinite powers of the
soul is the unique Karma power of the soul.
The Karma property is the first one of the six-fold causal

factors in the pure soul. There is no sequence in the six-fold
causal factors as these operate and perform simultaneously
in one unit of time. However, these are expressed in some
sequence for narration and easy comprehension. First,
it does not manifest in worldly existence due to wrong
perception. When it manifests, the task is accomplished.
The power of such manifestation was ever in existence. Its
partial manifestation marks the march towards ‘Moksha’ and
full manifestation indicates realization of ‘Moksha’. Thus,
this Karma property symbolises all the manifestations, right
from the state of right perception to achievement of the state
of ‘Moksha and thereafter manifestation of such purer forms
for infinite times to follow. Such manifestations take place
automatically and instantaneously once wrong perception
is given up and a person takes refuge in the pure soul. It
is not caused by any other factor or matter, which may be
present at the same time. These factors have mere contextual
presence and have their own causal factors, but do not affect
the functioning of the soul. It arises from within the soul.
When all the other causal factors within the soul are pure,
Karma or deliverance/accomplishment of the task has to
be pure only. This is the great realisation that all causal
factors ever exist within the soul and have infinite power of
performance. Just as a mango tree will yield mango fruits
only and not lemons and the lemon tree yields only lemons
and not mango fruits, the soul yields only its purer forms
and nothing else. Similarly, every property of the soul yields
its own types of forms and does not yield other forms of
other properties. Each ‘department’ of the soul has its own
act to perform.
A seeker of ‘Moksha’ thus severs all dependence on/
relations with other objects and gets absorbed in the
true nature of the pure soul in order to ensure complete

manifestation of all properties in its entirety. A true seeker
may have sense of pity and kindness to others and ideas of
devotion, worship, pilgrimage, etc., but it is clear that these
do not by themselves contribute to self-realisation. Without
self-realisation, these acts of devotion, etc. are at best good
labels or packets without the substance in it. Just as sugar is
sweet by its nature, lime is sour, coal is black by its nature,
fire is hot by its nature, so also the soul is an ocean of peace
and happiness by its very nature. No other object has this
property. Further, one who considers a piece of glass as
diamond, does not know either glass or diamond. Similarly
one, who does not distinguish between the soul and other
substances, does not know either. Once a person realises
that the soul is replete with infinite properties and does not
contain even an iota of other substances and takes refuge
in the former and renounces attachments, etc., one really
becomes accomplished. The self alone can know the self
completely, none else can. It knows itself after its complete
engrossment with itself.
42. The Infinite Power of the Performer (Karta) -
One who can independently perform is the performer. A
real performer does not depend on other objects. Soul has
the power to accomplish ‘Moksha’/emancipation by itself. It
does not rely on others such as acts of attachments, Gurus,
bodily acts, penance, renunciation, etc. That is, the degree
of performance is not decided according to renunciation
of external objects but according to understanding and
realisation of the pure soul. The ultimate performance
of accomplishment of ‘Moksha’ is done by the constant
realisation of pure soul. Right faith, right knowledge and
right conduct constitute the nature of ‘Siddha’ (one who
has achieved ‘Moksha’) and the soul is the performer of
this task. Such is the infinite power of the performer. The

waves of infinite properties with their infinite power take
place in the ocean of pure soul in one unit of time. Thus,
the pure soul is infinitely deeper and more powerful than all
oceans in the universe put together. No other matter in the
universe is a greater performer than the pure soul. Other
substances such as matter, space, time, medium of motion
and rest cannot perform such an act of infinite happiness
and consciousness as they do not possess such properties.
Ordinary people do not understand this all-powerful nature
of the soul and take refuge in different Gods and Goddesses
and perform innumerable kinds of acts, which do not yield
the desirable happiness. These Gods have no power to make
a human being happy. The dictum that ‘pray to the most
powerful’ is alright but people do not understand as to who
is the most powerful. Our soul itself is the most powerful
entity and performer in the universe.
Infinite properties of the soul perform the functions of
the soul and the soul does not even have a single property
whereby it can affect others. The soul can know and see the
entire universe in the smallest unit of time, but cannot cause
even an iota of change in other substances.
The soul takes different forms and these are caused
by itself. This is natural and spontaneous. As it takes new
forms, it does not mean that new forms are caused by
other substances. The soul has the immense and infinite
power to generate infinite forms. It is neither a slave/nor
is it dependent on other substances for these newer forms.
The soul neither sheds its properties nor does it imbibe
the properties of any other substance. It does not cross the
boundary of its nature and performs within it.
The divine nature of the soul is beyond words or
imagination but can be realised through inward looking as
it gets visualised through knowledge. This is how the soul

becomes the greatest performer in realising and releasing its
infinite energy.
43. Instrumentality (Karan) - What are the real
instruments or means needed to realize the soul? The soul
itself performs the role of instruments and accomplishes
the task from self-realisation in the beginning to the
ultimate state of ‘Moksha’. When a soul realises the true
nature of itself, the castle of ‘Moksha’ is built on series of
such realisations, which act as instruments or building
blocks to achieve the goal. The soul itself is the best means.
There is no difference between the means, the end and the
process where the means are used to achieve the ends. The
trio–the means, the process and the end constitute one
indivisible whole. One who understands the pure soul, does
not indulge in physical activities or other attachments as
instruments for achieving ‘Moksha’. These are contrary to
the path of ‘Moksha’ and are obstacles on the way. The pure
soul has the infinite potential to become instrumental in
achieving self-realisation. In case of fire, its temperature/
heat is generated by fire alone and exists independently. In
the case of pure soul, its nature of knowledge and happiness
are inseparable and co-exist with the pure soul. Therefore,
means/instruments are not separate but the same. The pure
soul itself becomes the instrument and operates according
to the nature of knowledge and happiness. There cannot
be any other means than the pure soul. All external means
or attachments to means are inanimate and are incapable of
becoming means of self-realisation.
When the search for means turns inwards, the anxiety
and unhappiness that flow from external means wither away,
inward-looking attitude helps to facilitate the realisation
of the potential of the self. People have been looking at

external means but have not attained anything. Even while
looking inward, if one views the pure soul as consisting of
several properties or forms, it is not likely to realise the self.
One has to be cautious at every step. The pure soul has to be
looked upon as one indivisible whole. Unless the whole of
the object is viewed as one, it cannot become an instrument
for the end. If someone adopts the property of knowledge
as a means to achieve the goal of becoming an omniscient,
it is not possible, as the state of omniscience does not exist
independent of the whole of the pure soul. Likewise, taking
recourse to each of the properties as a means does not help in
self-realisation. Recourse to the whole of the indivisible soul
alone can ensure the purest manifestation of all properties.
Thus, an holistic view alone will ensure the right path
and this constitutes the real instrument. Just as a master-
key acts as a means for opening hundreds of locks, adoption
of this key of instrument renders belief in all other means
as futile. Inward looking facilitates deeper thinking about
the self and its pure nature. It is this piercing attitude and
understanding separation of self and Karmas that acts
as means for ultimate realisation and elimination of even
subtle Karmas. Attachments and external acts as means are
highly temporary, unreliable, cause anxiety, unhappiness and
lead to perpetual worldly existence. Inward-looking at the
pure soul as a whole yields permanent, completely reliable,
anxiety-free, supreme happiness and ‘Moksha’ devoid of
transmigration. That is why the pure soul is called ‘Self-
Sovereign king’ of the entire Universe.
The means and ends of a substance have to exist in
the same substance and not in other substances. This is the
greatest principle determining the nature of all substances.

The soul is not an instrument to bring about changes in
other substances nor other substances can be means for
changes in the soul.
44. Obligation to Self (Sampradan) - The soul has the
unique nature of gifting to itself all that it stands for. It
absorbs its own self. It gifts to itself and retains them with
itself. The soul produces infinite pure forms with infinite
knowledge etc., for itself and not for anyone else. None
can enjoy the bliss produced by the soul except the own
self. The soul itself is both the donor and donee. It accepts
the forms/gifts produced/created by itself. It has only the
capability to receive it–the only privileged one to imbibe
and digest. Feelings of attachment/detachment, food, etc.,
are directed to external objects and a soul does not have
the ability/capacity to imbibe or absorb those feelings.
These are karmic particles and retained by those particles
themselves and never passed on to the soul in the real sense.
The giver and the taker are often two different entities in
normal human behaviour but the kingdom of soul is ruled
by an all together different discipline. Whatever the soul
does, it does by itself, in itself and for itself.. For example,
the property of omniscience is that of the soul and the
state of omniscience is created by the soul and for the soul
only. If the soul is not so, it has to beg its happiness from
other objects and this will be dependence, which can never
produce happiness and bliss.
The following points emerge out of the above
description:
(a) One’s soul itself is the only efficient and privileged
entity to receive the gift of bliss/supreme happiness.
(b) Who is the donor? Yes, the soul which possesses infinite
powers alone can give to itself infinite happiness.
(c) What will such a donor give? One’s own soul becomes
the donor and gifts itself infinite pure modes of infinite
knowledge, perception, power, happiness, etc.
(d) By what method, the gifts be imparted? It will give by
itself. Once an individual soul gets absorbed in itself
(nature of pure soul) the gifts are from its infinite
treasure.
(e) A noble person never misses an opportunity to donate/
help/oblige whenever the opportunity comes. This
quality reveals itself. Likewise, when a seeker directs
one’s attitude to the true nature of the self, it obliges
itself and blesses oneself. It is infallible and there is no
question of ever missing the sublime experience.
(f ) The pure soul only deserves this unique gift, not
revealed to oneself so far. The gift is the infinite
treasure of divine properties of the soul, leading to
infinite happiness forever. These infinite gifts are given
infinite times but still never get exhausted.
(g) The best things in this world, are kept in the best of
cases/show cases with adequate care and safety so that
they won’t be lost; the best of the pure soul, its sublime
form is kept within itself squarely secured and to be
enjoyed only by the own-self. The pure soul itself is
the best case/showcase and its best form (directing
attention to itself ) where infinite properties find their
realisation/manifestation. One does not look elsewhere
or at others to realise the same.
45. Inexhaustible Treasure (Apadan) - The soul generates
new forms every moment and previous forms perish at the
same time but the soul retains its inexhaustible, imperishable
and permanent nature. In other words, while keeping itself

permanent and inexhaustible, it keeps generating newer and
newer forms/realisations. The momentary nature of newer
forms is incapable of generating other forms (state of being)
but the permanent state of nature begets only new forms.
Therefore, continuous perception of the permanent nature
enables purer forms to take place.
With the destruction of the previous forms, the soul
does not perish. It is an inexhaustible treasure of infinite
forms and hence new forms keep generating. Persons who
do not know this characteristic, keep on worrying about the
form that is destroyed and are afraid of what is to come next.
However, a knowledgeable person does not feel pleasure
or pain about changing external forms which are basically
associated with the presence or absence of material objects
and steadily concentrates on the permanent nature of the
soul and takes refuge in the pure soul. The forms stem from
the immutable and permanent nature of the soul and not
from the forms. As said earlier, forms are momentary and
perishable and do not have the characteristic of becoming
permanent.
Like in a mine of diamonds, diamonds are found, the
soul is an inexhaustible mine of diamonds of consciousness,
right perception, right knowledge and right conduct. A day
or year does not repeat itself but time is eternal. Likewise,
present and the bygone forms of the soul do not come
back but the soul is permanent and timeless. This timeless
nature of the soul is full of knowledge and bliss. Even if the
infinite forms for infinite times stem from this permanent
nature, the treasure of the soul will not be reduced even
by an iota. It remains the same at any point of time. In
other words, whatever form is depleted at every moment,
it is repleted instantaneously and hence the soul retains the

same nature and power. The soul has taken infinite births
and forms in the past, but its power has not diminished
even slightly. The soul will take infinite forms in future
and its power will still remain the same. Its power is not
hampered at all whether it lives in hell or heaven. The soul is
infinitely powerful but without knowing its true nature, the
power does not manifest itself. Knowledge does not spring
from physical bodies, words, scriptures or attachments as all
these have temporary existence. Knowledge comes from the
soul, which is permanent as it is an inexhaustible reservoir
of knowledge. Such is the immense and wonderful nature
of the soul, incomparable with any charismatic thing in the
universe.
46. Self-Refuge (Adhikaran) - The pure self takes refuge
in itself and refuge in any other object in the whole universe
is alien to it. Just as a mother shelters her child, a teacher
the students, the doctor his patients, a king his people, a
soul shelters its own self. Such sheltering is the dharma or
property of the soul itself and it need not search for refuge
elsewhere, whatever be the external adverse conditions in
which the soul is placed, nothing can prevent/obstruct
the self-refuge nature of the soul. Within the soul, there
is a reservoir of infinite consciousness and bliss, which is
the refuge for the soul forever. Except the pure soul, there
is nothing in the whole universe where the self can take
refuge.
The realisation of infinite faith, infinite knowledge
and infinite bliss provides the foundations on which the
pure soul’s palace is built. The body, mind, senses, words,
attachments and noble thoughts do not provide the succour
to the soul, nor the soul provides succour to them. The forms
of soul, which take refuge in the nature of pure soul alone

lead to generation of pure forms. The self-refuge nature
of pure self cannot ever generate malign forms that cause
misery and unhappiness. It can only lead to absolute and
infinite bliss and happiness.
If the soul does not take refuge in its own nature and
takes shelter in associated objects, the latter cannot create
any happiness and lead to peace as these simply do not
exist within the soul and hence cannot provide any refuge.
Therefore, an individual takes recourse in its own nature,
leaving other objects whose association is temporary. External
or other objects in the universe can never provide the peace
that emanate from within. The support/foundation/shelter/
refuge can be found in the same object and is not separable.
For example, gold remains gold as it always takes refuge in the
forms or properties of gold. Gold can only provide support
to retain itself as gold. It does not depend on other objects
to support and retain its goldness. Thus, the foundation of
goldness is not different from gold. Likewise, refuge of the
soul has to be within itself and cannot be separate, i.e., it
is inseparable. Similarly all substances are independent and
are supported by their own foundations. The pure soul too
is supported by itself.
47. Self-owned Relationship (Swaswami - Sambandh)
- A son is related to his mother, wife is related to her
husband, money is related to its owner, land to a landlord,
kingdom to a King and so on. Spirituality has relation only
with the pure soul and nothing else, not even to one’s body
or senses.
Karmic bondage takes place when one ignores self-
ownership relation with one’s soul and takes refuge in
Karmas. The relation between the soul and Karmas is only
contextual and contact-based and not of ownership. If the

soul owns Karmas or bodies, then the soul would become
inanimate substance and will have the properties of smell,
taste, colour, touch, etc., as possessed by matter and would no
longer remain a soul. There will be chaos in the universe if
one substance can own other substances. All the substances
would keep the others changing and there would be no rules
or systems. Thus, all substances would destroy themselves
and there would be no order in the universe.
When the ownership with the self is recognised, it is
also recognised that there is complete absence of relationship
with other objects. There is a revolution in the belief of
ownership of self and complete transformation within.
Out of reverence, it is often prayed that the God is our
Lord and owner. In fact, those who have achieved liberation
own their infinite properties of omniscience, bliss, etc., and
do not own other souls. They are not in the business of
owning others’ souls. The pure soul is the owner of itself.
None owns a soul except oneself. Otherwise, souls in the
state of liberation or mundane existence will be slaves of
other souls and there will be no independence of each soul
and it will be impossible for a soul to attain liberation and
bliss. Every soul is eternal and not made or owned by anyone.
If at all one believes in a creator God, then question arises
as to why such a God created such a miserable world, who
created Him and out of what did he create. If accepted that
God is eternal, then why not accept the soul to be eternal.
Why should God own other souls? God definitely has other
job to do than to own the world filled with animate and
inanimate things.
Who owns the soul? The soul owns itself. The soul is
the owner of its properties of supreme knowledge, perception
and bliss. Hence, a pure soul establishes relationship with

these characteristics and is devoid of relations with other
objects. The experience of such ‘owned’ relationship is in
fact the essence of spiritual order. ‘Owned’ is one which
is always with oneself and never gets separated. Physical
body, attachments, friends, relatives get separated at times
and hence are not owned. Knowledge, perception and bliss
never get separated from the soul and are hence ‘owned’ by
the soul. The soul’s relationship is identified with its nature
and renunciation of material objects and extend relations
becomes easy and automatic. Thus renunciation is incidental
to spiritual absorption. This is how the pure soul keeps its
unity with the self and experiences infinite peace forever.
The severance of relations with other substances is not for
the sake of breaking relations but to focus on the self with
the conviction that even an atom is not owned by the soul.
Appa so Paramappa
Soul is God
Yogindu Deva, Paramatma Prakash, II, Verse 174

128  Secular Underpinnings
Chapter VI
SECULAR UNDERPINNINGS
The Pure Soul is beyond all standpoints
Kunda Kunda Acharya, Samayasara, Verse 144
What is Secular?
The word ‘secular’ has various connotations and five of
them are as follows. It refers to (1) something not belonging
to a religious order; (2) a belief that the State, morals,
education etc. should be independent of religion (3) age-old
or in course of age (4) human approach or social ethics and
(5) in statistical analysis, the secular trend is an indicator of
‘normals’; it serves as a base or reference point in judging
the effects of factors other than the changing factors.
The concept of the pure soul encompasses all the above
five connotations. It does not belong to any religious order
as it deals only with the nature of substance. It advocates
inculcation of belief which is independent of religions,
countries/geographical area, morals and systems of education.
The concept of the pure soul is an age-old concept as it
is eternal. It is more humane as it does not discriminate
between human beings. In terms of analysis, the concept of
pure soul serves as a reference or base point for analysis of
our mundane and spiritual existence.
A proper understanding of the universal concept of

pure soul has been made complicated by the existence of
different systems of beliefs and faiths, religions, languages,
philosophies, cultures, vested social and political interests
of different leaders and their followers, scriptures that deal
with specific aspects of life or soul, preoccupations of people
with material life and economic interests, etc. Therefore,
the concept of soul, although secular, eternal and pure by its
very nature, has been affected by vagaries of time, people,
places and conditions under which these ideas of the soul
emerged.
1. Secular Organic Processes – What is the biology
of the soul? Physical bodies look like ‘living’, but these are
functioning of atoms and not of a soul. Soul is the real ‘living’
organism. Biological processes in human beings, animals,
insects, etc. are secular as regulated by physical body, parts,
blood etc. The science of medicine is to provide corrective
actions where these organs do not function properly based
on the principles governing the same. In earlier chapters,
substances in the universe, principles of reality, stages
of purification of the soul, principles of causation, select
properties of the pure soul etc. have been explained which
essentially reflect the functioning of the soul which is
secular and applies to all souls like any biological processes.
Understanding of the pure soul can trigger corrective actions
and lead to infinite happiness.
2. Secular Nature - The concept of pure soul is secular
and eternal and has, therefore, relevance for all times and
all beings in any part of the universe. Anything that is
eternal has to remain unchangeable. Its apparently changing
character causes misconceptions, tensions, complexities,
struggle for survival, uncertainty, fear, wars, taking steps to
prevent change and so on.
The appreciation of eternal nature leads to secular

approach as everything depends on how one views himself/
herself and not on how others view us or we view others.
Changing nature creates complexities in understanding,
and a belief in the eternal and secular nature resolves that
complexity into simplicity. It is simple to understand eternal
and secular aspects of the soul than to comprehend the
changing, biased, individualistic and non-secular aspects.
3. Secular Technology/Re-engineering - The modern
society or for that matter society at any time is divided
in terms of caste, creed, country, colour, systems of belief,
religions, languages, etc. One can almost name any criterion
for dividing a society. These divisions make our understanding
of truth very complicated. New technology is nothing but
newer understanding of the same substance, not necessary
that things are really made or remade. Technology is the
way to resolve complexity into simplicity.
The existence of pure soul is beyond all religious
fundamentalism. This unique aspect is taken care of by
eternal nature such that the functioning of pure soul runs
on its own, repairs on its own when gets out of control,
maintains on its own, without depending on the whims and
fancies of generations of wrong beliefs about the nature
of pure soul. The eternal secular aspect provides the right
ecology of organism of pure soul in a manner that re-
engineering of the pure soul can take place.
4. Secular Website - The real change–which shapes
the pure soul, is not a revolution in the functioning of
inner processes but a communication revolution. All forms,
properties and processes connect everything to everything
else in the pure soul. The website of pure soul encompasses
the entire network, the eternal network, a sea of information
and connection to the virtual entity of supreme happiness

where physical bodies do not exist.
For example, if there is only one telephone, E-Mail, Fax
it is of no use. If there is a second telephone or more, then
the value of first telephone increases. Likewise, if every one
has secular outlook in the spiritual path, then value of this
approach increases. If there are more believers in the secular
path of spirituality which concentrates on the properties
and forms of pure soul, the society would be able to create
greater happiness.
5. Secular Names - Pure Soul with its infinite treasure
is described in myriad of ways ranging from a mere conscious
substance to that of the greatest divine object in the universe
and God itself.
The explanation of pure soul is beyond names, numbers
or calculations. If one attempts to explain through names,
numbers, etc., it is more in the nature of illustration and not
real ones.
One could call the pure soul by thousands of names
and each can be true from a particular view point. For
example, the matter called as “water” remains the same in
spite of the fact that some may refer to it by different names,
different uses, expressed in different languages depending
on the background in terms of events, history, geography,
climate, society, politics, age, religion, physiology etc. In the
same manner, pure soul remains eternally the same although
called by different names depending on their individual
experiences and background.
6. Secular Independence and Co-existence - For a
concept to be secular it has to be perfect and independent.
The pure nature of the self and its independence are two
sides of the same coin. The secular aspect ceases the moment
others interfere and the self ceases to work independently.
The pure soul has independent, smooth, secure and
uninterrupted existence as there are no enemies or opposite
forces. No one is capable of obstructing its realisation. It is
due to ignorance that the soul considers itself to be a slave
of other substances.
All life is independent and master of its own. All life co-
exists and there is no option but to co-exist. By establishing
the principle of co-existence, the concept of pure soul is the
protector and master of all. Even in the state of liberation,
all souls co-exist (then why not live in co-existence in
mundane life?).
It may be mentioned here that we do talk of
independence in our economic, political, psychological,
biological, social, religious lives, etc., but such references to
independence is not independence at all. It merely refers
to a lesser degree of slavery/enslavement to worldly objects.
Real independence comes only through realisation of the
nature of the pure soul.
7. Self-orientation - Anything that is secular has to
have self-orientation. A system of democracy means self-
government i.e. of the people, by the people and for the
people. Likewise, the concept of pure soul means self-
orientation i.e. of the pure soul, by the pure soul and for the
pure soul. It is the innate competence of soul itself to achieve
liberation. One has to be convinced of soul’s competence
and direct one’s efforts for ultimate salvation.
The pure soul is to be realised only through self. There
are no external means to achieve the same. If one’s self is to
be experienced through others or other means, its sanctity,
purity and independence will be lost. The experience of self

is nothing but self-actualisation. Nobody owns the pure soul
and it itself is its own master. The pure soul by nature is self-
indulgent. Without a teacher, by itself it is knowledgeable;
without earning, by itself, it is a treasure of infinite properties;
and without being declared or elected, it is a self-declared
king of the universe as there is no parallel to pure soul in
terms of its infinite power.
8. Unborn - Any object that has a beginning or end
cannot be considered as secular. The pure soul is eternal
and hence unborn. It has not originated or created by
anybody. It has no beginning. If there is creator of pure
soul, creator becomes more important than the creation. If
there is an end of pure soul, then destroyer becomes more
powerful than pure soul. Even if the power/purity of pure
soul increases or decreases during its existence, those forces
responsible for such changes assume greater importance.
Only the modifications of pure soul and other substances in
the universe change. All substances in the universe can never
be created nor destroyed. However, one can think of what
happened at the beginning of an era or period and what
happened at the end of an era. But this does not change the
eternal nature of substances.
9. Righteousness - A secular concept has to be on the
side of righteousness. In the same token, if righteousness is
not established by a concept, it is non-secular in character.
Among all the substances in the universe, the pure soul
only has the complete, perfect and eternal knowledge and
functioning of the universe. Other substances do not have
knowledge/conscience as they are inanimate in nature. The
universe has its own immutable laws and the whole universe
is characterised as one which is ruled by righteousness.
Science deals with the discovery of truth. Truth is

the only scientific event and untruth is not scientific.
Truth, Science and Pure Soul are synonymous. One whose
knowledge is imperfect about the universe does not know
the right path, then how can he show others the right
path!
10. Universal relevance - A secular concept is one,
which is relevant to all places in the universe. It has to
be territory-neutral. If a concept has local influence on a
particular planet/or a part of earth, it cannot be strictly
called a secular one. In all the three: upper, middle and
lower parts of the universe, the pure soul is the chieftain,
the most revered one and bestower of happiness.
The pure soul’s enrichment is everlasting and
unparalleled in the universe. Therefore, the pure soul is the
real king and crown of the universe and relevant to all beings
in the universe.
The pure soul is the knower of all, knower of the whole
and hence relevant for all places in the universe. The concept
of pure soul is unique and relevant equally to all places and
beings in the universe including one’s own self. It is secular,
as it is completely territory-neutral.
11. Pure and Blemishless - A secular concept should
be without any blemish and should be the embodiment of
purity. It is not worth pursuing a path which has even the
slightest blemish and impurity. The soul is characterised by
knowledge only. It functions and retains itself as knowledge.
It is nothing but knowledge and hence no blemish of any
type. The pure soul never suffers from any ailment and
hence ever remains healthy , without any disease. The pure
soul never decays, wanes away or dwindles and thus remains

pure forever. It has liberated itself from the bondage of births
and deaths and is hence without them. Thus, absolute purity
(without any blemish of anger, ego, illusion and greed) lies
at the heart of the secular concept.
12. Infinitely Powerful and Sublime - A secular
concept has to be infinitely powerful so that none other
concept can match this. In the mundane world, power is
respected and likewise in the spiritual arena also, one who
is powerful is worshipped or commands reverence. It is not
enough that one is powerful, as someone else may be more
powerful. Therefore, one who is really powerful should not
have limited powers but infinite/supreme power. The pure
soul is adorned by its own sublime nature and glitters with
infinite power and is the most powerful substance in the
universe.
The pure soul is made up of the divine brilliance which
is infinite and inexhaustible. In all faiths, some way or the
other, light occupies an important place. The pure soul is
bright, luminous and divine. The pure soul is a statue/idol/
image of light and light is one of the simplest characteristics
that can be understood by all. Thus, the pure soul is said to
be an icon of light.
13. Equal Relevance For All Beings - A secular
concept must be relevant to all beings in the universe.
Distinctions in terms of relevance depending on substances,
areas, times, ideas and forms-i.e., distinctions in terms of
environment, territory, history, system of thoughts and types
of existence lead to various spiritual schools of thoughts
with no conclusion whatsoever.
The pure soul only has the complete knowledge of

the universe and how it functions. The pure soul is the
only object rich in infinite qualities along with powers of
knowledge, consciousness and happiness. By virtue of its
immense power and knowledge, the pure soul is undisputed
and eternal head of the universe. It is the eternal order in
the universe. If one follows this order, he gets rewarded
automatically and disobedience of the same automatically
begets punishment of mundane life. All substances behave in
accordance with their innate nature and hence no scope for
any complaint/praise about a substance. Whatever happens
in one’s mundane life is due to complex operation of karmic
bondage acquired in previous life/lives. Thus it has relevance
for all beings and hence a secular concept.
14. Humanism - Humanism is the quintessence of
secular system. Although every soul is equal in all respects
in terms of nature and potential, the worldly existence is
characterised in different degrees of sensuous sorrows and
pleasures. A secular approach does ensure ultimate equality
of all human beings and display of kindness and goodness
when confronted with inexorable laws of mundane existence
reflected in miseries, deaths, fears, diseases, deprivation of
material comforts, etc. Thus, compassion of the pure soul is
not confined to one or a few or for particular time or acts, it
is unlimited compassion shown to all creatures and hence is
said to be a great reservoir of compassion.
Those who have realised the pure soul do not have fears
of this life, next life, loss of property/friends/relatives, fears
of sudden losses or death, etc. the only way to remove fear
is to understand the nature of substances in the universe
and seek protection in the pure soul. The pure soul is called
as remover of all fears and provider of eternal sanctuary.

The system of pure soul is thus based on supreme benign
attitude, governance and jurisprudence based on universal
goodness and kindness.
15. All-Pervading Scientific Knowledge - A secular
concept should be based on complete and all-pervading
knowledge of all substances, times, places, etc. Any deficiency
in knowledge makes the concept of secularism weak and
raises doubts leading to disbelief.
The pure soul’s knowledge covers the global territory,
i.e., it knows everything about everything and everyone.
The pure soul is an embodiment of knowledge. All that is to
be known and knowable is known by the pure soul. There
is nothing in the universe, unknown to the pure soul. All
types of knowledge ultimately have to lead to the pure soul
and hence it can be said that all roads lead to the pure soul.
The pure soul is the owner of supreme knowledge in the
universe. Such knowledge is really scientific and is not based
on partial evidence or knowledge of one or more subjects.
Just as the ocean is full of water, the pure soul is full
of knowledge and actually is the ocean of knowledge. The
ocean is vast and deep, the knowledge of pure soul too is vast
and deep. The infinite knowledge of pure soul encompasses
all substances in the universe, the forms and properties of
all substances relating to all times, places and qualities. The
knowledge of pure soul is infallible, reliable and powerful
enough to achieve the state of eternal happiness. This is the
scientific knowledge par excellence.
16. Self-Evident / Transparent - There should be
absolute transparency in any secular concept and there
should not be a veil of secrecy. Any system of beliefs based
on the lack of transparency and self-evident character, will

not satisfy the rigorous standards of a secular concept. Like
the sky is infinite, the pure soul is infinite in character from
all angles, absolutely transparent without veil of secrecy. All
the properties of the soul manifest completely and perfectly
in the state of pure soul and hence nothing remains hidden
nor any other substance can prevent/hide the true nature of
the pure soul. Like the sky, the pure soul cannot be burnt,
destroyed or hidden. Like the sky, the pure soul does not
give up it’s own characteristics, does not interfere in the
functioning of other substances and maintains it’s own
identity and eternal nature.
The pure soul is self-evident like the earth. The earth is
well known to everybody as beings live on the earth. Similarly,
the pure soul is known to all those who contemplate on it.
17. Apostle of Peace - The secular path must be replete
with peace and happiness and the fruits of adoption of this
path should be eternal ecstasy and supreme enjoyment.
Temporary or illusory happiness is non-secular. Violence
cannot be a secular path as it is antithesis of peace and
happiness.
Non-violence is the quintessence of secular concept.
There will be no violence to others in thought, word and
deed in the secular concept. Pre-occupation with the senses
or worldly pleasures cannot yield happiness. The peace of
soul is distinct from that of senses or arising out of calmness
of senses. Real peace arising out of self-realisation is divine,
secular, sublime and unprecedented in one’s life. Thus, the
pure soul is indeed the apostle of peace–anywhere and
everywhere.
The nature of pure soul is such that the every thought

of the same acts as pacifier and one forgets the tribulations
of this mundane world. If the mundane world is compared
to the constant heat of attachments, etc., the realisation of
pure soul is like getting under the ocean for getting rid of
the heat.
In a state of meditation the soul calms down, like the
calm after the storm/stint of worldly life. In view of attributes
of forgiveness, tolerance and inner infinite happiness, the
pure soul radiates peace and tranquility secularly. It is non-
violent to oneself and to others as well.
18. Scientific Path - A secular concept must be
amenable to scientific analysis. It must lay down clearly
the objective, principles, methodology, etc., and the whole
process must be repetitive in the same conditions. Truth
proves only eternal rules. Such scriptures are real scientific
books and those who have realised the pure soul are only
the real experts in such principles.
All the beings in the universe have some feeling of
someone being the ruler of this world. Although there is no
ruler, the universe is being ruled by the nature of substances.
The axis of all the spiritual teachings and of life is the eternal
nature of the soul. The soul survives in all forms of existence
and hence the soul is pivotal and enjoys the key or central
position in explaining any existence of life and the pure soul
with its eternal nature provides the axle. Both the qualities
of independent nature and eternal nature render the whole
concept of pure soul absolutely secular and scientific.
The entire universe is governed by the rule of the eternal
nature of the soul. Those who realise the same accomplish
the task of eternal happiness and those who do not, pass
through the ocean of births and deaths continuously

depending on good and bad deeds performed by them. It
is not that the omniscient/pure soul rules the universe but
that the omniscient has revealed the nature of all substances
in the universe and the path being followed. He has not
made any rules but only revealed the rules of nature for all
to follow.
19. Welfare Orientation – Welfare of all is at the
core of any secular concept. Any concept concerned with
welfare of a group of people or species cannot be called as
secular one. The secular concept must serve the good of all,
irrespective of caste, colour, nationality etc. Those who are
truly concerned with the welfare of the universe are the
souls who have realised the pure soul and expect others
to follow for their own welfare. Realisation of pure self is
the pioneering effort in the path of supreme happiness and
the welfare of all beings lies in realisation of the same. The
knowledge of pure soul is in the interest of all creatures in
the universe and hence it can ensure universal welfare.
The pure soul is like a tree. A tree has the capacity
to produce infinite trees, i.e., numerous seeds are grown
in a tree and when sown, lead to countless trees and so
on. A seed has the eternal potential to grow infinite trees.
Thus, the pure soul with its infinite forms and properties is
symbolised by the welfare tree. When a person acquires the
knowledge of the pure soul and experiences the same, one
is rescued from the infinite cycle of deaths and births and
the pure soul enjoys supreme happiness. This is the greatest
rescue possible in the universe and this is accomplished by
the pure soul. The pure soul is most merciful as it preaches
all beings to become God themselves. No one can be so
merciful to make one equivalent to God. The message and
realisation of pure soul is the panacea for all ills and creates
an ambience of well being for all and it is thus benefactor
for all.
What is done in the name of welfare of beings in the
mundane world is highly transient and not all pervasive but
one-sided only resulting in ultimate misery in the cycle of
births and deaths. Hence, the pure soul is the trendsetter
of welfare of all beings, father of eternal welfare against
those who talk of illusory, temporary and lopsided concept
of welfare. The welfare of self and of others is the dharma
of one’s life. Those who are in the process of realisation will
also benefit and those who will learn about this pure soul
will also benefit from this certainly.
The pure soul is thus a treasure of eternal welfare.
Welfare orientation is an essential characteristic of the pure
soul. It is an embodiment of welfare itself and understanding
of the pure soul is beneficial to all those who do so. This
trait of welfare orientation is self-evident. Realisation of
pure soul relieves one of infinite miseries of the worldly
sojourn. Liberation from this mundane existence is the
benefit one gets by knowing the nature of the pure soul. The
bliss enjoyed by the pure soul is one’s own creation and not
by any other object. Hence, anyone who does likewise, i.e.,
realises the true nature will also be blessed. The realisation
of the pure soul is the most auspicious event that occurs
in one’s life and it augurs well for infinite future to come.
There is nothing more auspicious in the universe than the
realisation of the pure soul.
20. Divinity - Divinity is something that cannot
be separated from the concept of secularism. A secular
concept has to be divine. All faiths or spiritual endeavours
claim divinity. Most powerful, wonderful, sacred, mystical,
mysterious, supernatural, etc., are certain expressions

associated with the divine character.
The pure soul encompasses in itself incomparable
beauty and wonder and hence it is divine. Most wonderful
wealth of infinite properties is owned by the pure self and
hence is called divine. The pure soul, by its very nature, is
always pure and most sacred. The pure soul is beyond the
spell of illusion and is beyond the range of worldly flaws
and defects. All the three worlds (the upper, middle and
lower parts) are cognized by the pure soul. Otherwise, there
is darkness in the sense of not knowing what is the purpose
of life. The pure soul is the Lord of the three worlds.
In the whole universe, all creatures think of existence of
some super power. The pure soul with its infinite properties
is the only super power. The pure soul is a popular Lord. All
praise, worship, invocation, prayer, eulogy etc., are addressed
to the pure soul and it alone is fit to be eulogized. All
supernatural powers, which are unthinkable for ordinary
human beings are owned by the pure soul and thus the latter
is the master of all powers–supernatural or otherwise. Thus,
the pure soul is the most powerful entity in the universe and
is an abode of infinite mystical, mysterious and supernatural
powers. The pure soul has the divine vision, unlike the
limited vision of senses. When a person swims in an ocean,
lake or river, one reaches limited place/places. But the great
ocean in the universe is the ocean of births and deaths and
one who has crossed to the state of pure soul has really
transgressed the ocean of misery and unhappiness, hence he
is a divine swimmer.
The concept of pure soul is so divine and subtle that
it is to be installed within with a lot of effort in the right
direction. The pure soul is not a subject matter of discussion
or writing but to be resurrected within the being as the same

has disappeared from one’s focus due to preoccupation with
worldly affairs. The nature of pure soul remains hidden and
manifests only in the state of experience/realisation. The
concept of pure soul is mystical, occult and enigmatic. It is
not easily comprehensible. One has to dive deep to realise the
mysterious nature of the pure soul. Without sharp spiritual
abilities to imbibe the occult nature of the pure soul, it is
not feasible to realise the same with easy approach.
The realisation of pure soul ensures fulfillment of all
desires and expectations one has about anything. Liberation
ensures everything that one expects in mundane life in
abundance and for eternity. Hence, the pure soul is compared
to the mythological /divine tree, which is supposed to grant
all desires.
21. Invincible - A secular concept must be invincible.
If this concept is defeated/subdued, then the other concepts
assume great significance. A secular concept must be a
supreme concept and should be able to overpower any
other concept. The victorious alone can command respect
and reverence and the vanquished get sympathy at best but
often get embarrassment and humiliation.
All those deeds which are inimical to the nature of
pure soul, have been conquered by the soul when it achieves
the highest state. It is the nature of the pure soul to conquer
Karmas and emerge victorious.The pure soul has conquered
the ocean of infinite births and deaths. Due to ignorance
of the pure soul, one gets infatuated by worldly objects and
is caught in the snare of illusion. The knowledge of pure
soul helps in conquering this greatest enemy, as this spell of
illusion results in perpetual existence in the mundane world.
The pure soul always emerges victorious in its fight against
senses and hence ever remains victorious. The pure soul has
suppressed all senses and its operation of senses, thereby
conquering all desires. As the pure soul possesses infinite
power, God is said to have conquered or fallen thousands
of enemies of impurities. The pure soul thus possesses
thousands of virtues/properties as against thousands of
vices. This is realised when the external world is conquered
and identification and connectivity with the internal world
of the soul is established.
With the infinite power, the pure soul can be described
as being the greatest warrior on transcending the conditioned
worldly life. The purpose of any soul is to realize the pure
soul and achieve the highest status by purifying itself, by
acquiring such knowledge and annihilation of karmic
bondage. Attachments and distortions, etc., seen in the
mundane existence cause misery in the world. All these
conquerable distortions have been conquered by the pure
soul and hence it is the true conqueror.
Constant meditation on the self, leads to lack of
interest in sensual pleasures and thereby bondage ceases to
take place. Thus, all evils/evil spirits are vanquished and the
pure soul emerges victorious.
22. Best / Greatest - A secular concept has to be
the best concept. If this shows any signs of inferiority or
even second-best character, the concept loses its perfection
and the highest status. A secular concept has to be superb
and even the slightest or subtle misgiving about it is not
tolerable. A secular concept has to be the greatest eternal
concept, which can solve all riddles of what is known and
what is unknown.
Every being in the universe is by nature at par with the
pure soul. Such a highest state is latent in all beings. All
beings are ruled by the nature of pure soul and hence it is

the best in all creatures. The pure soul is enlightened by its
infinite properties and hence it is the supreme light. The
pure soul is beyond the spell of illusion created by senses
and is beyond the range of worldly flaws and defects and
hence the best and also transcendental. The Omniscient
knows all scriptures of all times, is well informed and hence
the best polymath. All those who are liberated stay at the
top most and best place of the universe and hence the pure
soul’s abode is the top most and best place. The present, the
past and the future–all the three times are known by the
soul, being the omniscient and thus called the best knower
of all times. The pure soul is the most beautiful, attractive
and wonderful object in the universe. It has attracted sages
for ages. It has been the cynosure of all beings, whether they
believe in it or not. The inward looking of the pure self is
so deep that its inner-self is purified completely and hence
called the best inner-self. All those who achieve the status
of pure soul become legendary and historical personalities
and are considered as the best among all. Whatever is the
best in the universe, the pure soul/the omniscient possesses,
hence the pure soul is second to none, nothing can be
compared with the pure soul. This is alluring to all noble
souls. The pure soul is the most lustrous and graceful entity
with infinite properties and hence very glamorous indeed.
The grandeur and glory of the pure soul is so beautifully
complex and infinite that it is not easily comprehensible.
The unbelievable brilliance of the pure soul is eternal
and unique, making it most enchanting and immensely
beautiful. The brilliance is spread all over without limits of
time, space, etc. No other object can be as lustrous as the
pure soul. The pure soul is the owner and abode of infinite
properties of knowledge, faith, conduct, happiness, etc. The
pure soul is termed as the best because it has no quality of
darkness or ignorance. The pure soul is pure and divine and
not wrathful or having qualities which are impure/against
the nature of the pure soul.
One views the pure soul as the most graceful, prestigious
and respectable entity in the universe. The eternal grace
enjoyed by the pure soul is unparalleled in all times. What is
called graceful in the mundane world is transient and highly
illusory. The pure soul is said to have the most beautiful
vision. Partial or temporal view of events is no vision at all.
One, who has eternal vision, has the most beautiful vision.
The pure soul when realised/seen remains beautiful
and in best form forever. Pure soul is eternally beautiful
and hence called the best form. In the mundane world, true
fortune never smiles on anyone, as everything gets perished.
Even if one gets fortune, one immediately starts worrying as
to how to keep the fortune intact which never happens. The
treasure of the pure soul is the best fortune, inexhaustible
and ever remains with the self. One is in the best state
of health when body functions smoothly and there is no
ailment. Similarly, the pure soul is in the best state of health
when all infinite properties have perfectly manifested and
there are no impurities whatsoever. The best doctor is one
who never falls sick and once treatment is given to others,
they also do not become sick. The pure soul is the best
doctor as once it has purified and removed the impurities, it
never becomes impure again.
The pure soul is a unique heap of brilliance; the heap
continues to be eternal and radiates the same level of
radiance, for all times. The intensity of radiance does not

vary and is constant throughout. This brilliance manifests
in infinite ways at a time and continues in the same fashion
forever. Nothing can be compared with the radiance/
brilliance of pure soul. The pure soul is, in fact, an ocean of
splendour, glory and brilliance. It is the grand thing in the
universe and none can match the magnificence of the pure
soul. Attainment of liberation is the best abode for the soul,
the abode of blissful existence with complete engrossment
in the self. Life of a pure soul is the best life in the universe.
Other paths do not ensure salvation and lead to perpetual
existence of misery in deaths and births. No one needs to
doubt that the state of Moksha is the highest position a
soul can achieve and that one who achieves this position is
supreme in the universe. It is so because all infinite powers
of the soul manifest perfectly and fully in this state alone
and no soul enjoys eternal and infinite happiness except one
who achieves this position and hence is the supreme being
in the universe.
23. First, Last & Only One - A secular concept has
to be the first concept and other concepts should follow;
otherwise, there will be confusion as to what is first. If the
last concept is different from the first one, the last concept
either assumes great significance or has no significance.
Between the first and the last, if there are other significant
concepts, then the first and last lose their importance.
Therefore, a secular concept has to be one and one only,
and the same has to be the first and last. In other words,
there cannot be any conflicts or inconsistencies between the
concepts and has to be the same throughout. The concept
of pure soul can only meet this highest standard of truth
where all concepts meet and merge in a harmonious and

glorious manner.
The concept of pure soul is the first, last and the only
concept, which solves all riddles of what is known and
what is unknown. The pure soul is knowledge itself and is
characterised by knowledge. Therefore, there cannot be any
concept beyond pure soul as each concept deals with a part
of knowledge or idea. But the pure soul is a bundle of all
types and perfect knowledge of all times and spaces into
one whole.
The pure soul is endowed with abundant wealth and

power of its infinite qualities and therefore it is the only
honourable entity. The other kings or honorable people
change and have changing fortunes, but the pure soul
remains as the most honorable one, eternally. The pure soul
is the first and eternal citizen of the universe. It is not only
His Majesty for namesake, but it is the most exalted being
in the universe and its eminence, respect and dignity is
known to all. Worldly exaltations are highly temporary and
vanish over time but the pure soul remains exalted forever.
The pure soul is one’s own Guru (Teacher). It is the first
Guru because the soul understands itself only after realising
itself. The soul is characterised by knowledge and a Guru
is one who has knowledge. It is called the Guru because
none else can teach oneself better than oneself. Realisation
of the pure soul is the first achievement of any soul and
complete engrossment in the same is the last achievement
and the pure soul remains one and the same. Except the
accomplishments of pure soul, all others wither into history
with not much relevance in eternity.
The great ancient epics depict persons of eminence at

different periods of history but the omniscients stand first
among all such personalities as they have eternal relevance
and eminence as against temporary importance assumed by
other great persons for temporary causes and benefits to a
few people. The cause of pure soul is eternally relevant for
all beings and eternally beneficial to all. But none of the
great preachers can match the pure soul, whose teachings
enable millions of human beings to be liberated and become
eternally blissful. The preachings of such Omniscients are
remembered for exceptionally long time than the preachings
of any othere person. The Omniscient preaches one and all
to ride firmly on the chariot of righteousness, to liberate
from the karmic bondage and achieve Moksha. Thus, this
charioteer is unusual, unprecedented and unparalleled/
unique whose guidance when followed ensures victory over
senses/karmic bondage for anybody/everybody who follow
this path.
The pure soul occupies the first place among all. Ages
after ages have passed. However, the pure soul remains the
epoch-making and prominent person in all ages. The history
of the mundane world refers to other beings as epoch-
making persons but it is not so as they have only temporary
relevance. Each age/era has several great persons but the
pure soul occupies the first position of all such persons.
All souls are ageless as never born but those who achieve
Moksha/pure soul can be called as first ones compared to
those who do not or do so later. The pure soul/omniscient
is the first, last and only one guru of the entire creation,
be it humans, animals, etc., or other beings such as trees
and vegetation. The concept of pure soul is relevant for the
entire creation for all times and spaces and hence is the first,
last and only one.
To sum up, the primary objective of this text is to

analyse the nature of pure soul as reflected in the eternal
treasure of infinite properties. In this Chapter, it is asserted
that the concept of pure soul is the most and only secular
concept and this has been done based on certain criteria
stipulated for this purpose. A number of characteristics have
been delineated above, but these are by no means exhaustive.
It is possible to think of more characteristics, but it will be
some variant of the characteristics as described above.
I experience again again,

with happiness,
the power of my own soul
Amrita Chandra, Laghutatvasphot, Chapter 25

Chapter VII
A TREASURE HOUSE OF NAMES
Understanding names of the pure soul
leads to eternal happiness
Laghusahastranamstrotra, Verse 1
The pure soul is synonymous with God and this may be
the only entity described by thousands of names. This treasure
of names throws further light on the properties of the same.
The names have also secular underpinnings. Although people
around the globe use various names to describe God or super
power, these names ultimately culminate in reference to one
or the other attributes of the pure soul only. Some expressions
look repetitive but have subtle distinctions with different
implications as the emphasis is on another aspect of the same
name. Although each of the attributes can be discussed at
length, it is briefly described below:
1. Most Honourable (Shriman): The pure soul is most
respectable and it occupies the highest status in the universe.
2. Self-declared King (Svayambhu): It is a self-declared
king of the world as there is no parallel to pure soul.
3. Adorned by sublime nature (Vrashabh): The pure soul
is adorned by its own sublime nature and glitters with infinite
power.
Note: The names mentioned here are based on Jinasena Acharya’s

Jinasahastranamam. The sequence of names is broadly followed as in
Jinasahastranamam. Attempt is made here to focus on interpretation
of these names in respect of characteristics of pure soul.
152  A Treasure House of Names
4. Ecstasy beyond senses (Shambhav): The pure soul

enjoys ecstasy and happiness incomparable and unimaginable
by senses.
5. Donor of Ecstasy (Shambhu): Looking inward into the
pure soul yields ecstasy in every experience and hence the soul
is the supreme donor.
6. Self-made King (Atambhu): The pure soul, by its own
efforts has achieved the highest status.
7. Self-Illuminating (Svayamprabh): The pure soul is self-
illuminating and hence does not need other substances to
illuminate it.
8. All-Powerful (Prabhu): The pure soul possesses
infinite knowledge and vision and therefore adorned as the all
powerful.
9. Self-Indulgent (Bhokta): With the experience of
happiness of the self, the pure soul is known as self-indulgent.
10. Global Territory (Vishvabhu): Pure soul’s knowledge
covers the entire universe, i.e., knows everything about the
universe.
11. No Re-birth (Apunarbhav): The pure soul does not
come back to the world again after attaining Moksha and
hence no re-birth.
12. Soul of the World (Vishvatama): The whole world is
reflected in the pure soul.
13. The God of the World (Vishvalokesh): The pure soul is
the most divine entity in the whole world.
14. The Eye of the World (Vishvtachakshu): The whole
world is seen by and known to the pure soul and therefore
called the eye of the world.
15. Imperishable (Akshar): The pure soul never perishes
on its own as it is eternal.
16. Knower of the World (Vishvavid): The pure soul has

the property of being the Omniscient and hence knows the
whole world.
17. Owner of All Knowledge (Vishvavidhyesh): All that is
to be known and knowable is owned by the pure soul. There is
nothing in the universe, not known to the pure soul.
18. Origin of Knowledge of World (Vishvayoni): The
knowledge of the world as it exists has originated from the
pure soul. Although such knowledge is eternal, one hears only
from the Omniscient.
19. Indestructible (Anashvar): The pure soul is eternal and
cannot be destroyed by anyone.
20. World’s Vision (Vishvadrashva): The whole world is
seen by the pure soul and thus has world’s vision.
21. Spread Everywhere (Vibhu): In the state of omniscience,
its vision and knowledge spreads everywhere.
22. Creator (Dhata): The path of Moksha is shown by the
pure soul and hence said to have created the rules for path to
Moksha. In fact, such rules are revealed but not created.
23. Owner of the World (Vishvesh): The whole world is
said to be owned by the pure soul as, it alone possesses the
knowledge of the entire world.
24. The World’s eyes (Vishvalochan): Just as eyes help us
to see the path to destination, the pure soul shows the path to
Moksha.
25. Worldwide Influence (Vishvavyapi): The influence
and importance of the pure soul is so wide that both believers
and non-believers talk about it.
26. Adept in Process (Vidhi): The knowledge of the pure
soul only enables one to become adept in the pathway of
Moksha.
27. Creator of Spiritual World (Vedha): With realisation

of pure soul one creates one’s own spiritual world.
28. Eternal (Shashvat): The pure soul exists at all times
and never ceases to exist or reappear after sometime.
29. Four Faces / Facing the World (Vishvatomukh): Four
properties of pure soul: Omniscient, Omnivision, Omnipotent
and supreme happiness represent four faces of pure soul.
30. Teacher for Livelihood (Vishvakarma): Those who
have realised the pure soul undertake a livelihood which is
non-violent in nature and conducive to the path of Moksha.
31. The Best in the World ( Jagatajyesht): The pure soul is
the best in the world, nothing better is possible beyond this.
32. Idol of the World (Vishvamurti): The whole world is
reflected on the surface of the pure soul and hence is the idol
of the world.
33. Ideal of the World ( Jineshvar): For those who embark
on the path of Moksha, the pure soul is the greatest ideal.
34. Observer of the World (Vishvadrik): All the substances
of the world are seen and observed only by the pure soul.
35. God of all Creatures (Vishvabhutesh): Every creature
in the Universe aims at becoming the pure soul or God.
36. Light of the World (Vishvajyoti): The pure soul guides
all those who seek spiritual upliftment and hence the light of
the world.
37. Non-creator (Anishvar): The pure soul is one’s own
master and God. There is no other God.
38. Conqueror of Karmas ( Jina): All Karmas have been
conquered by the soul in Moksha.
39. Natural Conqueror ( Jishnu): It is the nature of pure
soul to conquer Karmas and emerge victorious. Karmas are
alien to pure soul.
40. Unknowable Soul (Ameyatma): One’s own soul cannot

be known by others and hence called unknowable soul.
41. God of the World (Vishvarish): The pure soul is
regarded/revered as the God of the World as it is of divine
nature.
42. Owner of the Universe ( Jagatapati): The entire
universe is reflected in the pure soul and hence it is called the
owner.
43. Conqueror of the Infinite (Anantajit): The pure
soul has conquered the oceans of infinite births, deaths and
distortions.
44. Imponderable Soul (Achintyatma): The nature of pure
soul cannot be pondered by people who do not have knowledge
of the self.
45. Divine Friend (Bhavyabandhu): To those who want to
understand divinity, knowledge of pure self is like a friend.
46. Without Bondage (Abandhan): The pure soul
annihilates all the bondage of Karmas and is thus called
without any bondage.
47. Soul of the First Era (Yugadipurush): In the cycle of
time, eras come and go. In every era (third/fourth) the first
soul who realises and preaches the concept of pure soul is
called the soul of the first era.
48. God of Treasure of Infinite Properties (Brahma): The
pure soul is a repository of infinite properties/characteristics/
qualities.
49. Five Gods (Panchabrahmaya): Depending on the
degree of purification of the inner self, five stages are described
as Monk, Teacher among monks, Head of monks, State of the
Omniscient and Pure Souls in Nirvana.
50. Blissful (Shiva): The pure soul is blissful and enjoys
unparalleled happiness within.
51. Perfect Soul (Para): Knowledge and other properties

become complete and perfect in the state of Moksha.
52. Perfection par excellence (Paratara): When all the
properties of the soul manifest fully, the soul achieves perfection
which is unthinkable.
53. The most subtle object (Sukshma): The operation of
pure soul is subtle and beyond senses.
54. Most Beneficial (Parameshti): The attainment of
Moksha is the most beneficial in this universe.
55. Everlasting (Sanatana): The nature of pure soul is
everlasting and eternal.
56. Self-Illuminating Light House (Svayamjyoti): The
pure soul is a Light House of knowledge which illuminates
others and the self.
57. Unborn (Aja): The pure soul is eternal uncreated and
hence unborn. It is beginningless.
58. Without Birth (Ajanma): Once the soul achieves the
status of Moksha, it is without births.
59. Creator of Scriptures (Brahmayoni): The pure souls
have only imparted the knowledge of the self and universe and
thus are called the creator of scriptures.
60. Without Form of Mundane Existence (Ayonija):
One can take eighty four lakh types of births in the world if
liberation is not achieved. The pure soul does not take any one
of these births.
61. Conqueror of Worldly Illusion (Moharivijayi): In
view of ignorance of pure soul, one gets caught in the snare
of worldly illusion. The knowledge of the pure soul helps in
conquering this spell of illusion.
62. Ever Victorious ( Jeta): The pure soul always emerges
victorious in its fight against Karmas and senses.
63. Mover of the wheel of Dharma (Dharmachakri): The

wheel of Dharma is propelled by the people who know the
pure soul.
64. Flag Bearer of Kindness (Dayadhvaja): Without
knowledge of pure soul, there can be no true kindness.
65. Peace Maker (Prashantari): The enemies of self
(ignorance, attachments, etc.) wither away with the realization
of pure soul.
66. Soul with Infinite Depth (Anantatma): It is impossible
to find the end of the pure soul and hence is unfathomable.
67. Meditator (Yogi): The pure soul is adorned with the
highest and purest level of meditation and contemplation of
the self.
68. Worshipped by Yogis (Yogishvararchit): The best of
sages and yogis worship the pure soul, as they are engrossed in
the meditation of the self.
69. Knower of the Pure Soul (Brahmvita): The pure soul
only knows its true nature and infinite treasure of properties.
70. Knower of God (Brahmatatvajna): The pure soul has
acquired the knowledge of God and also knows the secret of
self i.e. self itself being the God.
71. Propounder of Spiritual Knowledge (Brahmodhyavit):
Knowledge of pure self is propounded by those who have
realised the same.
72. God of Sages (Yatishvar): Sages pay their reverence
and obeisance to the pure soul and it is the God of Sages.
73. Embodiment of Purity (Shuddha): The pure soul is
devoid of the blemish of Karma and hence embodiment of
purity.
74. Embodiment of Knowledge (Buddha): The pure

soul achieves the status of the Omniscient and hence it is an
embodiment of all knowledge in the Universe.
75. Embodiment of Wisdom (Prabuddhatma): With
distinct knowledge of substances, the pure soul is the
embodiment of all wisdom.
76. Embodiment of Accomplishment (Siddhartha):
All that needs to be accomplished in the universe has been
accomplished by those who have realised the pure soul.
77. Rule of Proof (Siddhashasan): The preachings of pure
soul always rule the universe as these continuously provide
proof of the truth.
78. Souls in Moksha (Siddha): All those liberated from
karmic bondage reside for ever in the abode of Moksha.
79. Expert in the Principles (Siddhantavida): Those who
have realised the pure soul are only the real experts in all
principles.
80. Object of Meditation (Dhyeya): The pure soul and its
eternal nature is the object or centre of meditation for all real
seekers of Moksha.
81. Successful (Siddha-Sadhya): The objective of meditation
is successfully accomplished when the pure soul is realized.
82. Welfare of the Universe ( Jagaddhit): Those who have
realised the pure soul and teach others to follow are truly
concerned with the welfare of the universe.
83. Treasure of Tolerance (Sahhishnu): The pure soul is
the repository and treasure of tolerance and forgiveness.
84. Infallible (Achyut): Pure souls are firmly engrossed in
the self and will never move or fall from this status.
85. Infinite Existence (Anant): Since the eternal soul

never gets destroyed, it exists for ever.
86. Widespread Influence (Prabh-Vishnu): The influence
of pure soul in the universe is immense and known to all those
seeking liberation.
87. Best Birth (Bhavodbhav): The last birth in which
those seeking Moksha actually achieve the same, is the best
birth where they get rid of karmic bondage for good.
88. Utmost Powerful (Prabhushnu): No object in the
universe is as powerful as the pure soul and hence is the most
powerful one.
89. Without Disease / Affliction (Ajar): The pure souls are
free from diseases or any affliction, unlike the worldly beings
who mostly suffer from these.
90. Free from Decay (Ajarya): Human or other bodies
decay with age or over time but the pure soul does not suffer
from any kind of decay.
91. Glowing with Infinite Properties (Bhrajishnu):
The pure soul is glowing and is always radiant with infinite
properties.
92. Owner of Supreme Knowledge (Dhishvar): The pure
soul becomes the owner of supreme knowledge in the universe
in the state of omniscience.
93. Non-Disappearance (Avyaya): As the pure soul is
without destruction, it never disappears; it always exists.
94. Sunlike Characteristics (Vibhavasu): To destroy
darkness of ignorance, the pure soul is like the Sun.
95. Non-Descendence to the World (Asambhushnu):
Those who achieve Moksha through perfect realisation of pure
soul do not descend to this world.
96. Self-acquired (Svayambhushnu): The highest status of

pure soul is achieved by one’s own efforts and the pure self is
self-made.
97. Ancient Entity (Puratan): The pure soul is eternal and
always exists. It is as ancient as one can think of.
98. Supreme Soul (Paramatma): The status of Omniscient
is supreme, beyond which there is no other higher stage.
99. Supreme Light (Paramjyoti): The pure soul has the
knowledge of infinite objects and hence it is supreme light.
100. Supreme Soul in the Universe (Trijagatapara-
meshvar): The pure soul is the supreme soul in the universe for
all times and places in the universe.
101. Owner of Divine Language (Divya Bhashapati): The
Omniscients preach the world through divine language and
hence are said to be the owners of language.
102. Divinity (Divya): The pure soul encompasses in itself
incomparable truth, happiness, beauty and wonder and hence
divine.
103. Speaker of Pure Words (Putavak): The words of the
Omniscient are exceedingly pure and without any blemish.
104. Pure Rule/Governance (Putashasan): The system/
rule/governance of substances is shown and preached by the
pure soul.
105. Pure Soul (Putatma): Soul’s eternal nature is without
blemish or malignity.
106. Divine Light (Paramajyoti): What is preached by
the Omniscient acts as Divine Light in guiding the path to
Moksha.
107. President of Dharma (Dharmadhyakshka): The pure
soul is the holder of dharma/righteousness and acts as the
Head.
108. Suppressor of Senses (Damishvar): The pure soul has

suppressed all senses and the operation of senses, thereby it
has conquered all desires.
109. Owner of the Wealth–the Richest (Shripati): The
wealth of knowledge and other qualities are owned by the pure
soul and hence it is the richest one in the universe.
110. Owner of Infinite Wealth (Bhagavan): Most
wonderful wealth of infinite properties is owned by the pure
self and hence called owner of infinite wealth.
111. Worshipped by the World (Arhan): All worshippers
in the world refer to one or more qualities of pure soul.
112. Non-existence of particles (Araja): The pure soul,
by nature, is independent and without the dust of karmic
particles.
113. Without Karmic Particles (Viraja): In worldly
existence, there is association of karmic particles but the pure
soul is without them in Moksha.
114. Pure Substance (Shuchi): The pure soul, by its very
nature, is always pure and most sacred substance.
115. Path Finder (Tirthakrit): The path to Moksha is
guided by the nature of the pure soul and hence it is the path
finder.
116. Replete with Infinite knowledge (Kevali): The pure
soul is adorned with all the knowledge about all substances,
times and places.
117. Replete with Infinite Power (Ishan): The pure soul is
full of infinite power, knowledge and vision.
118. Object of Worship (Pujarh): In view of absolute
power and purity, it is the object of worship by all.
119. Graduate (Snatak): The pure soul possesses all the
requisite knowledge about self and others and hence considered
as graduate.
120. Non-blemish (Amal): The distortions do not exist in

the state of pure self and hence non-blemish nature.
121. Owner of Infinite Light (Anant Dipti): The soul is
the owner of infinite light of knowledge and vision.
122. Knowledge-Soul ( Jnanatma): The soul is made of
knowledge only. It functions and retains itself as knowledge.
123. Self-Enlightened (Svayambudha): The pure soul
has acquired knowledge of the self by himself and has embarked
on the path to Moksha owing to self-enlightenment.
124. Protector of All Creatures (Prajapati): As all
creatures by nature and potential are same, all creatures have
to be protected.
125. Liberated (Mukta): The pure soul has liberated from
the enslavement of Karmas.
126. Empowered (Shakta): The pure soul is empowered
with infinite properties and each property has infinite power.
127. Without Impediments (Nirabadh): No substance can
create any impediment in the operation of pure soul. The pure
soul functions by itself.
128. Bodiless (Nishkal): The pure soul does not have a body
in physical sense. It is without body and karmic substance.
129. Lord of the Three Worlds (Bhuvaneshvar): The pure
soul is regarded as the Lord of the upper, middle and lower
parts of the world.
130. Transcendental (Niranjan): The pure soul is beyond
the spell of illusion created by Karmas and is beyond the range
of worldly faults.
131. Light of Three Worlds ( Jagat Jyoti): All the three
worlds (the upper, middle and lower parts) are known by the
pure soul only.
132. Flawless Exposition (Niruktotikt): The exposition of

substances and the universe by the pure soul is flawless and
beyond any doubt .
133. Healthiest (Niramay): The pure soul never suffers
from any ailment and hence remains healthy for ever.
134. Immovable (Achal Sthiti): The pure soul’s abode is
its temple of knowledge and it never moves away from this
nature.
135. Without Commotion (Akshobhya): The pure soul
has perfect equanimity and does not have any commotion,
excitement, agitation or fret.
136. Unchangeable (Kutastha): The eternal nature of pure
soul does not change and hence it is unchangeable, remains
the same forever.
137. Absolute Firmness (Sthanu): The pure soul is
absolutely firm in its nature and does not move from place to
place after Moksha.
138. Without Decadence (Akshya): The pure soul never
decays, wanes away or dwindles and thus remains the same
for ever.
139. Pre-Eminent (Agrani): In the whole world, the pure
soul enjoys pre-eminence and is an outstanding substance.
140. Group Leader (Gramani): For all those groups of
souls seeking Moksha, the pure soul is the Group Leader, i.e.,
the contemplation of pure soul serves as the guide for achieving
Moksha.
141. Pioneer of the Path (Neta): Realisation of pure self is
the pioneering effort in the path to Moksha.
142. Propounder (Praneta): The scriptures that talk
about the pure soul are the real scriptures propounded by the
Omniscients.
143. Jurisprudent (Nyay Shastrakrit): Jurisprudence flows

from the pure soul and it is in the form of eternal knowledge
of all substances of the universe.
144. Welfare-oriented Preachings (Shasta): The preaching
on pure soul is not intended to serve any individual’s or group’s
vested interest, but are concerned about everybody’s welfare in
the universe.
145. Lord of Dharma (Dharmapati): The pure soul
possesses all qualities associated with the dharma and hence is
the Lord of Dharma.
146. Abundant Righteousness (Dhamrya): The pure soul
has all characteristics of righteousness in abundance.
147. Devout (Dharmatma): The pure self itself is the
embodiment of dharma and hence devout.
148. Pioneer of the System of Dharma (Dharma-
tirthakrit): In order to promote realisation of pure self, various
systems of dharma like pilgrimages, scriptures, penance, etc.,
are pioneered by the Omniscients.
149. Zodiacal Sign-Taurus (Vrishadhvaj): The nature of
pure self is the Zodiacal sign and the banner of self-dharma.
150. Master of Zodiacal Sign-Taurus (Vrishadhish): Not
only that dharma is the zodiacal sign of pure self; this itself is
the Master of such Signs.
151. Comet (Vrishaketu): the banner of dharma and
knowledge of the pure self is like the comet.
152. Armament of Taurus (Vrishayudh): The knowledge
of pure self works as armament for destruction of Karmas.
153. Taurus (Vrish): Like the zodiacal sign of Taurus, the
sign of spiritual upliftment is indicated by the pure soul.
154. Leader of Taurus (Vrishapati): One who possesses

the knowledge of pure soul and has realised the same is the
Leader in the path of Moksha and in predicting future.
155. Sustainer (Bhartta): All creatures in the universe are
sustained and maintained by their eternal nature.
156. Bull Sign (Vrishabhank): The pure soul is indicated
by the sign of Bull, representing vigour.
157. Born as Taurus (Vrishodbhav): In common parlance
people think that to be born under taurus sign, is auspicious.
But actually speaking realisation of pure soul is the most
auspicious sign.
158. Golden Naval (Hiranyanabhi): One born with
beautiful naval is said to have golden naval. The pure soul is
so beautiful and incomparable to any one in the universe and
thus has golden naval.
159. Abode of Truth (Bhutatma): The pure soul is the
eternal truth of life and this is the abode of truth itself, the self
knows all that is truthful.
160. Exorcist (Bhutabhrit): The knowledge of pure soul is
powerful enough to drive off the evil spirit of Karmas, illusion
and ignorance.
161. Truthful Conception (Bhutabhavan): Just as gold
ornaments are made out of gold, all forms of pure soul are of
the same pure soul.
162. Source of Moksha (Prabhav): The source of concept
of Moksha lies in the pure soul and preachings of the
Omniscients.
163. Without Mundane Existence (Vibhav): The pure
soul in the state of Moksha does not have mundane existence.
164. Illuminator (Bhasvan): It is self-enlightened and
self-illuminating and hence called illuminator.
165. Existence (Bhav): The pure soul’s existence is

characterised by the form that disappears, the new form that
emerges and yet the substance remains eternal.
166. Consciousness (Bhava): The pure soul is characterized
by consciousness.
167. Destroyer of Worldly Existence (Bhavantak): The
realisation of pure soul leads to the destruction of worldly
existence and achievement of Moksha.
168. Conception in Golden Womb (Hiranyagarbh): When
the conception of a Tirthankara takes place, the whole world
looks golden for a moment and hence called as conception in
golden womb.
169. Most Auspicious Conception (Shrigarbh): The great
preacher’s penultimate conception is the most auspicious as
this soul ultimately reaches the state of Moksha.
170. Abundant Affluence (Prabhutavibhav): The pure soul
with its infinite properties is abundantly affluent.
171. Liberated from Birth (Abhav): The great preceptors
are liberated as this is their last birth and will never be born
again.
172. Sovereign (Svayamprabhu): The pure soul is all
powerful, independent and sovereign.
173. Sovereignty of Soul (Prabhutatma): In the state of
Omniscience, everything is known and seen and thus the
sovereignty of the soul cannot be challenged.
174. Embodiment of Truth (Bhutanath): The pure soul is
the embodiment of truth and its knowledge is truth itself.
175. Lord of the Universe ( Jagatprabhu): All in the
universe revere and worship the pure soul and hence the Lord
of the Universe.
176. First Among All (Sarvadi): The pure soul is the

essence of life and hence first among everything to be talked
about.
177. Omnivision (Sarvadrik): The pure soul attains the
state of omnivision where all the substances in the universe
are seen.
178. Universal Welfare (Sarva): The knowledge of pure
soul is in the interest of all creatures and it can ensure universal
welfare.
179. Omniscient (Sarvajna): The pure soul knows all the
substances, their properties, forms of all the times in a single
unit of time, simultaneously.
180. Worth-seeing (Sarva Darshan): To have a glimpse of
the accomplished pure soul is conducive to realisation of the
self and hence worth seeing.
181. Universal Soul (Sarvatma): The whole world is
reflected in the state of omniscience on the soul’s surface and
hence called as the universal soul.
182. Popular Lord (Sarvalokesh): All creatures think of
existence of some super power. The pure soul with its infinite
properties is the only super power and popular Lord.
183. Ingenious (Sarvavid): The pure soul knows and digests
all knowledge and things that exist and hence ingenious.
184. Conqueror of the World (Sarvalokajit): With inward-
looking approach, the pure soul conquers the mundane world
and achieves Moksha.
185. Best State of Existence (Sugati): The state of pure
soul is the best state of existence enjoying infinite happiness.
186. Knower of Scriptures (Sushrut): From time
immemorial, sages have passed the preaching of the
Omniscients down the ages in the form of scriptures; those
who realise the pure soul, really know the scriptures.
187. Great Listener (Suvak): All beings in the universe

pray to the super power/Lord and the Omniscients–Pure Soul
listens to all prayers and hence great listener.
188. Best Speech (Sushruk): The Omniscient’s speech is
the best speech ever made by anybody in the universe and has
eternal relevance.
189. Master of All Skills (Suri): Being the Omniscient,
the pure soul is the master of all skills, arts, sciences and
systems of learning.
190. Polymath (Bahushrut): The Omniscient knows
all scriptures of all times and hence is well informed and
polymath.
191. Destruction of Indirect Knowledge (Vishrut): Once
the state of omniscient is achieved, knowledge is direct.
192. Omnipresence (Vishvatahpad): Like the sun rays, the
rays of knowledge of the Omniscient spread everywhere in the
universe.
193. Top of the Universe (Vishvashirsha): All those who
achieve Moksha stay at the top most place of the universe and
hence the pure soul’s abode is at the top most place.
194. Perfect Audition (Shuchishrava): The pure soul being
the omniscient, knows everything and hence there is perfect
audition, which leads to perfect knowledge.
195. Top Most Among Thousand Attributes
(Sahastrashirsh): The pure soul enjoys infinite happiness and
hence among the thousand qualities; this is the top most
quality.
196. Territorial King (Kshetrajna): The soul has
innumerable but definite units of space. Like the King, all
such units of space are under its control.
197. Thousand Eyes (Sahastraksh): Infinite substances

are seen by the pure soul and hence said to have (figuratively)
thousand eyes. There are thousands of ways to look at the pure
soul.
198. Conqueror of Thousands (Sahastrapat): As the pure
soul possesses infinite power, the God is said to have conquered
thousands of enemies of impurities.
199. Knower of All Times (Bhutabhavyabhavadbharta):
The present, the past and future – all the three times are known
by the soul in the state of omniscience and thus called knower
of all times.
200. God of All Skills (Vishvavidhyamaheshvar): The
pure soul has knowledge of all possible skills prevalent in the
world.
201. Gigantic (Sthavisht): The pure soul is termed as being
gigantic and colossal in view of infinite properties and forms.
202. Veteran (Sthavir): In the final state of pure soul, all
the properties have fully grown and matured. Being eternal in
nature, the pure soul is veteran in the universe.
203. Eldest ( Jyesht): The pure soul always existed and
hence the eldest.
204. Backbone (Prasht): The pure soul is the backbone of
the universe. Without the self there cannot be any talk of this
universe.
205. Most Lovable (Presht): The pure soul is infinitely
loved and admired by those who understand its infinite power
and those who do not understand also keep on talking about
the same as the subject is liked by them.
206. Most Preferable (Varishtadhi): The pure soul is
prosperous and complete in all respects and hence is the senior
and most preferable one in the universe.
207. Absolutely Stable (Sthesht): In the state of Moksha,

the pure soul becomes absolutely stable without any vibrations
or movement.
208. Centre of Gravity (Garisht): The pure soul being the
centre of gravity is pre-eminently attractive and the eternal
existence gravitates on the qualities of the same.
209. Myriad Forms (Bahisht): The God is said to have
myriad forms. The pure soul has many properties and these
properties take myriad forms.
210. Excellent (Shresht): Most desirable and auspicious
being in the universe is the pure soul and hence excellent.
211. Minutest (Anisht): There is no substance as subtle
as the soul.
212. Divine and Sweet Voice (Garishtagi): The voice that
conveys the nature of pure soul is sweet and divine.
213. Destroyer of the Worldly Existence (Vishvabhrit):
Souls who achieve Moksha destroy their worldly life of births
and deaths.
214. Describer of World Order (Vishvashrit): The
Omniscients provide vivid description of the order, systems
and rules governing the worldly life and hence called describer
of world order.
215. God of the World (Vishvet): The pure soul occupies
the highest and purest state and hence regarded as the God of
the world.
216. Protector of the World (Vishvabhuk): The preaching
of the Omniscient pertains to, among other things, protection
of lives (non-violence) and environment (non-interference
in operation of substances) and thus is the protector of the
world.
217. Leader of the World (Vishvanayak): The Omniscient

is the Lord of Three Worlds – lower, middle and upper and
hence called as the Leader of the World.
218. Absolutely Reliable (Vishvashi): The knowledge in
the state of omniscience pertains to the whole world and hence
his teachings and knowledge are perfectly reliable.
219. Identification with the World (Vishvarupatma): The
whole world is reflected and known by the pure soul in the
state of omniscience and hence the soul itself looks like the
world.
220. Conqueror of the World (Vishvajit): The soul has its
own world. This is realised when the attractions of the external
world are conquered and the internal world of the soul is
identified.
221. Conqueror of Death (Vijitantak): The pure soul
never dies, or after achieving the state of Moksha, there are
no births and deaths. Birth and death are the two sides of the
same coin of the worldly life and hence the soul is called as
conqueror of death.
222. Without Birth (Vibhav): The pure soul has liberated
itself from the bondage of births and deaths and hence is
without birth.
223. Without Fear (Vibhay): Fear is the characteristic of
worldly life. With a strong belief in the concept of soul, one
does not have fear.
224. Great Warrior (Veer): With the infinite power, the
pure soul can be described as being great warrior in conquering
the worldly life.
225. Without Sadness/Grief (Vishok): The pure soul
enjoys infinite happiness and hence it has no cause for any
grief or sadness.
226. Without Old Age (Vijar): The pure soul is ageless.

It has no body and diseases. Changes associated with old age
are that of a body.
227. Ancient (Not a new concept) (Ajaran): The pure soul
is an eternal substance and is as ancient as one can think of it.
The concept of the pure soul is not a new one.
228. Non-Attached (Virag): The pure soul is not attached
to any other object in the universe. Attachment leads to influx
of Karmas and bondage.
229. Self-Engrossed (Virat): The pure soul is engrossed in
the self and hence without attachments, sins, evil deeds, etc.
230. Without Possessions/Possession-less (Asang): The
pure soul does not possess any external object in the state of
Moksha.
231. Solitude / Solitary (Vivikta): The pure soul is solitary
in nature and enjoys infinite happiness in solitude.
232. Without Malignity (Vitamatsar): The pure soul does
not have malign ideas of anger, ego, greed, etc.
233. Friend of Humble Beings (Vineyajanatabandhu):
Humility is conducive to realisation of the self and hence
called friendly.
234. Annihilation of Sins (Vileenasheshakalmash): All sins
have been annihilated in the state of pure soul. The word “pure”
indicates absence of all malignity in it.
235. Vibration-less (Viyog): In the worldly existence, there
are vibration in the units of space of soul due to distortions of
impurities and consequent bondage. The pure soul is liberated,
without bondage and vibrations.
236. Yogi-Par Excellence (Yogavid): The pure soul is
without vibrations and hence a Yogi of the highest order.
237. Wizard (Viddvan): The pure soul knows everything

about the self and the universe, for all times and places and
hence called a wizard.
238. Harbinger of Spiritual Order (Vidhata): The spiritual
order in the universe flows from the concept and existence of
pure soul and hence called harbinger of spiritual order.
239. Best Methodology of Working (Suvidhi): The pure
soul has achieved the highest and most powerful status in the
universe and hence the methodology of working of pure soul
is the best in the universe for all times.
240. Highest/Perfect Wisdom (Sudhi): It is an act of
highest and perfect wisdom for a soul to embark on the path
of pure soul.
241. Radiating with Peace (Kshantibhak): In view of inner
infinite happiness, the pure soul radiates with peace.
242. Image of the Earth (Prithvimurti): The earth
tolerates everything that happens on it. The pure soul, like
earth, remains silent in spite of upheavals of distortions in the
worldly life.
243. Tranquility (Shantibhak): The nature of pure soul is
tranquil. It has infinite happiness and other properties and
remains peaceful with itself.
244. Ocean of Tranquility (Salilatmak): The pure soul is an
ocean of tranquility - unperturbed by any external happenings
around it.
245. Air-Like (Vayumurti): Like air, the pure soul is not
accompanied by anything.
246. Unaccompanied Soul (Asangatma): The soul ever
remains solitary, single. It is not accompanied by any other
substance. It lives by itself.
247. Embodiment of Fire (Vanhimurti): Just as fire

destroys the fuel, the pure soul destroys the fuel of distortions
and Karma.
248. Conflagration of Unrighteousness (Adharmadhak):
Unrighteousness is confined to flames when righteousness
emerges due to realisation of the pure soul.
249. Adept in Oblation Fire (Yajamanatma): The pure
soul has sacrificed or put into the fire all the impurities of
Karma and is liberated.
250. Performer of Oblation Fire (Suyajva): Performance
of destruction of distortions by the pure soul is compared to
oblation fire.
251. Utmost Purity (Sutva): One who takes a bath in the
holy water of divine knowledge, will certainly acquire utmost
purity.
252. Worshipped by the King of Heavens (Sutramapujit):
The pure soul is worshipped by the King of Heavens (Indra).
Indra is an ardent follower and devout.
253. Seer (Ritvik): The Omniscient is the greatest Seer.
This quality manifests when contemplation of pure soul is
done.
254. Lord of the Oblation Fire (Yajnapati): The pure soul
is the Lord of the ceremony of oblation fire. Meditation of
the pure soul is called as the oblation fire that burns karmic
bondage.
255. The Character of Oblation Fire (Yajya): Mediation
on pure soul has characteristics similar to fire and oblation. In
fact, it refers to offering oneself to the life of pure soul.
256. Inseparable Part of Oblation Fire (Yajnang):
Meditation on pure soul is an inseparable part of the ceremony
and main objective is to promote self-realisation.
257. Nectar of Eternality (Amrit): The nectar of eternity

is obtained through meditation on pure soul where karmic
bondage is blazed.
258. Oblations (Havi): Oblation is the process of acquiring
complete knowledge through meditation on pure soul.
259. Space-Like (Vyomamurti): The pure soul is transparent
and clear like the sky.
260. Abstract like Space (Amurtatma): The soul is abstract
and subtle like the space. It does not have qualities of touch,
taste, smell or colour as found in atoms.
261. Non-Sticking Substance (Nirlep): The pure soul is a
non-sticking substance. In the mundane existence, the karmic
particles are said to be sticking to the surface of the soul and
veil its true nature.
262. Without Dust (Nirmal): The pure soul achieves a
status which is without blemish of karmic particles.
263. Immutable (Achal): The pure soul is completely
engrossed within the self and cannot be changed or disturbed.
264. Moon-Like (Somamuti): The realisation of pure soul
like moonlight is very soothing and conducive to happiness.
265. Embodiment of Beauty (Susaumyatma): The pure soul
is the most beautiful object in the universe and the cynosure of
all beings. A beautiful object must be eternal.
266. Sun-Like (Suryamurti): The soul has brightness of
consciousness, and thus called as the embodiment of the Sun.
267. Great Radiance (Mahaprabh): The pure soul has
profuse radiance of consciousness - eternally scintillating the
soul.
268. Knower of Mantra (Mantravit): Pure souls alone
know the true meaning and the instrumental role of mantras
in accomplishment of the task.
269. Prescriber of Mantra (Mantrakrit): The mantras have

been formulated and prescribed by the knowers of pure soul.
270. Expert in Mantra (Mantri): Those who have acquired
the art of mantra by knowing the eternal nature of pure soul
and practice them are known as experts in mantras.
271. Embodiment of Mantra (Mantramurti): The pure
soul is realised after practising the essence of preachings of
great masters and hence termed as an embodiment of mantra.
272. Knower of Infinity (Anantag): The pure soul knows
the infinite substances existing in the universe with their
infinite properties including the pure soul.
273. Independent (Svatantra): The pure soul is
independent as it is liberated from the shackles of Karmas. In
the mundane existence, souls tend to act more in consonance
with the fruition of Karmas.
274. Elucidator of Scriptures (Tantrakrit): The pure soul
vividly elucidates all mantras and scriptures; the accumulated
teachings of great souls. Therefore, the pure soul is the real
elucidator of all scriptures.
275. The Best Inner-Self (Svantah): The inward looking of
the pure self is so deep that the inner-self is purified completely
and hence called the best inner-self.
276. Banishment of Death (Kritantant): In the state of
pure soul, death has been banished and never visits again. It
is the end of death.
277. Creator of Scriptures (Kritantakrit): The scriptures
have been created by those who have realised the pure soul and
hence the pure soul is creator of scriptures.
278. The Luckiest Soul (Kriti): The pure soul is the
extremely luckiest soul because it could accomplish the task of
achieving Moksha/self-realisation.
279. Accomplishment of Purpose (Kritarth): The purpose

of a soul is to accomplish the task of acquiring its knowledge
and annihilation of karmic bondage.
280. True Task to be Emulated (Satkritya): The
accomplishment by the pure soul is equally respected by all
those who desire to emulate the same.
281. Accomplishment of Task - Master Performer
(Kritakritya): The task involved in realising the pure self is
hazardous and fallible. Accomplishment of the task is master
performance.
282. Performer of Great Penance (Kritakratu): The task
of Moksha cannot be achieved but for great penance required
in terms of giving up desires, meditation and steadfast
engrossment with the self.
283. Eternal Presence (Nitya): The presence of the pure
soul is always felt and has eternal presence.
284. Conqueror of Death (Mrityunjay): The pure soul has
conquered Karmas and bondage relating to physical body and
its death and thus said to have conquered death.
285. Absence of Death (Amrityu): There is complete
absence of death after Moksha, as there is absence of physical
or karmic body.
286. Nectarous Soul (Amritatma): The experience of pure
soul is incomparable. It is compared here with joy of drinking
nectar.
287. Originator of Nectarous State (Amritodbhav): Once
the pure soul is realized it never vanishes. The inward-looking
approach to pure soul has originated the nectarous state of
Moksha.
288. Complete Knowledge of God (Brahmanishta): Only
the pure soul has the complete knowledge of God and knows
what it means.
289. Best/Highest God (Parabrahma): The state of

omniscience is the best or highest form as all that is associated
with the God get manifested.
290. Soul of God (Brahmatma): The pure soul is indeed
the soul of the God himself. The pure soul achieves the form
of God.
291. God-made-Possible (Brahamasambhav): The pure
soul has achieved the status of God by itself and hence
becoming God is made possible.
292. Master of Great Sages (Mahabrahmapati): The
Omniscient is the master of all great sages who seek that status
and get guided by them.
293. Master in Art of Becoming God (Brahmyet): By
acquiring the state of Omniscient, the pure soul has mastered
the art of becoming God.
294. The Greatest and Highest Divine Status
(Mahabrahmapadeshvar): The pure soul in the state of Moksha
enjoys/owns the greatest and highest status a soul can assume.
295. Ever Reflecting Happiness (Suprasanna): The pure
soul/or those who have realised the same always reflect
happiness in each of their form.
296. Happy Soul (Prasannatma): All distortions in nature
have been completely eradicated in the pure soul and hence
called happy soul.
297. Absolute Sovereign ( Jnan-dharm-dam-prabhu): The
pure soul enjoys absolute sovereignty and has overpowered all
senses which lead to multifarious desires.
298. Tranquil Soul (Prashamatma): The pure soul is
extremely quiet and peaceful and hence enjoys tremendous
tranquility.
299. Absence of Vibrations of Desires (Prashantatma):

The distortions and mundane desires create vibrations which
interfere with peace of the soul. These are absent in the case
of pure soul.
300. Historical and the Best Soul (Puranapurushottam):
Those who achieve the status of pure soul become legendary,
historical and are the Best.
301. Giant Ashoka Tree (Mahashokdhvaj): The human
body of the Omniscient rises in the space and the heavenly
beings create a giant Ashoka Tree like an umbrella. The pure
soul is symbolised by the giant Ashoka Tree.
302. Unsorrowful (Ashok): The name ‘Ashoka’ means
without sorrow/grief. This really symbolises the unsorrowful
state of pure soul.
303. Great Donor/Benefactor of Happiness (Kah-svarup):
Whoever listens to/practices the preaching of the Omniscient
is bound to become happy and thus he is a great donor/
benefactor of happiness.
304. Creator of Right Path (Srishta): The right path to
Moksha is only shown by the Omniscient and hence called the
Creator of right path.
305. Lotus Seater (Padmavishtar): The soul is both
pure and beautiful like a lotus. The heavenly beings create
a magnificent lotus throne for Arihants, although he never
touches the same. So pure soul is said to be lotus seater.
306. Master of Moksha (Padmesh): If the state of Moksha
is compared with the most beautiful lady, then the pure soul is
the master or husband of this beautiful lady of Moksha.
307. Producer of Lotus (Padmasambhuti): When the
Omniscient (Arihant) moves from one place to another in the
space, it looks as if the Omniscient is walking on the lotuses
(organised by heavenly beings). In view of this, he is called the
producer of lotuses, as lotus are seen in the space, not produced

on the earth.
308. Lotus-Naval (Padmanabhi): The naval of the
Omniscient looks like a beautiful lotus. The knowledge of the
pure soul is the real naval of the soul.
309. Second to None (Anuttar): Whatever is the best in
the universe, the pure soul possesses. It is second to none.
310. Born of Lotus Womb (Padmayoni): Thirthankaras
who achieve the status of the Omniscient and Moksha are born
of lotus-shaped womb of their mother, in the penultimate
life.
311. Womb of the Spiritual World ( Jagatyoni): There
is no right concept of spirituality without the pure soul. The
spiritual world stems from the concept of pure soul.
312. Only One (Cynosure) (Itya): All the noble souls
want to achieve the status of pure soul or Moksha only and
hence cynosure of all.
313. Eulogized by Great Souls (Stutya): The King of
Heavens and other great souls in the universe worship and
eulogize the pure soul.
314. God of Prayers (Stutishvar): All praises, worships,
invocations, prayers, eulogies, etc., are addressed to the pure
soul and he is only fit to be eulogized. Hence, the pure soul is
the God of prayers.
315. Praiseworthy (Stavanarh): In view of infinite
properties and wonderful entity in the universe, the pure soul
alone is praiseworthy, worthy of prayers, invocations, etc.
316. Lord of Five Senses (Rishikesh): The five senses of
touch, taste, smell, seeing and hearing have been conquered by
the pure soul and hence called the Lord of Senses.
317. Conqueror of the Conquerable ( Jitajey): Attachments

and distortions cause misery in the world. These are conquered
by the pure soul.
318. Performer of all duties (Kritakriya): The only duty
of the soul is to realise the self and once this is done, all duties
are supposed to have been performed.
319. Lord of the Spiritual Community (Ganadhip): The
groups interested in knowing and realising the pure soul
represent spiritual community and the pure soul is looked upon
as the Lord by the members of such spiritual community.
320. Senior in the Spiritual Community (Ganajyesht):
All the spiritual communities gather to listen to the pure soul:
among them it is the senior most of all, as it is the first to
become Omniscient in the group.
321. Most Distinguished Soul (Ganya): Those who have
realised the pure soul are the most distinguished ones with
outstanding merit.
322. Sacred Deed (Punya): The pure soul is sacred and
holy. The act of purification of soul is a sacred deed indeed.
323. Leader of the Spiritual Community (Ganagrani):
Among all those involved in development of spiritual
community, the pure soul is a great leader guiding all on the
path of Moksha.
324. Treasure of Properties (Gunakar): The pure soul has
infinite properties and is therefore a treasure of the same.
325. The Ocean of Properties (Gunambhodhi): Just as the
ocean is vast and deep, the infinite properties are very vast and
deep. It is difficult to fathom the infinite attributes of the pure
soul.
326. Connoisseur (Gunajna): The pure soul is a knower
of all qualities and their forms and hence a connoisseur, an
appreciator of all virtues.
327. Owner of Properties (Gunanayak): The pure soul

itself is the owner of all properties as these exist within the
self. By virtue of ownership of properties, the pure self is the
leader of all that is virtuous.
328. Respectable (Gunadari): The pure soul is
respectable as he has comprehended the eternal properties and
has realised the same.
329. Destroyer of Mundane Distortions (Gunoch-chhedhi):
The mundane distortions of the self that exist in worldly life
are uprooted and destroyed with the realisation of pure soul.
330. God Without the Attributes of Distortion (Nirgun):
Once the distortions are eliminated, the soul emerges as pure
and becomes synonymous with God.
331. Owner of Divine Speech (Punyagi): The preachings
and the language expressed are all pure and sacred and thus
the omniscient is the owner of divine speech.
332. Meritorious / Virtuous (Guna): The pure soul is the
most virtuous or meritorious entity as it has infinite properties/
virtues.
333. Protector of Refugees (Sharanya): Those who take
refuge in the pure soul are protected and they alone get
liberated from karmic bondage.
334. Divine Speaker (Punyavak): The words of the pure
soul are divine, sacred and pure and hence a divine speaker.
335. Pious (Put): The pure soul is pious as it is holy, sacred,
free from distortions and purified through penance.
336. Chief (Varenya): The pure soul is the chief and the
best entity in the universe.
337. Leader of Sacred Deeds (Punyanayak): The pure soul
is the owner and leader of all sacred deeds or highest spiritual
performance.
338. Innumerable (Aganya): As the pure soul is a treasure

of infinite properties, these qualities are innumerable and
uncountable and hence described with different names.
339. Holy Wisdom (Punyadhi): The pure soul is
an embodiment of holy wisdom, which ensures eternal
happiness.
340. Glamorous (Gunya): The pure soul is full of grace
with infinite properties and hence very glamorous.
341. Product of Piousness (Punyakrit): The pure soul is the
product of pious idea of self-purification. Moksha or supreme
happiness is a product of piousness of the self.
342. Rule of Piousness (Punyashasan): The order or
functioning of the pure soul is sacred and pious without any
blemish. The pure soul is ruled by piousness.
343. Resting in Righteousness (Dharmaram): The pure
soul is like the garden of righteousness. The pure soul rests
within and blossoms in righteousness.
344. Village of Virtues (Gunagram): The pure soul is like
a village of virtues or a community of virtues, inhabited by
virtues or its properties.
345. Prevention of Bondage (Punyapunya Nirodhak): The
pure soul’s forms are devoid of feelings of good and bad which
prevent occurrence of bondage of Karma.
346. Sin Shooter (Papapet): Sins that a soul commits in
mundane existence are absent in the state of pure soul.
347. Without Affliction of Sins (Vipapatma): The pure
soul is one without affliction of sins. Non-realisation of pure
soul is the greatest sin.
348. Destroyer of Sins (Vipapma): Inner-looking approach
results in the engrossment with the self and destruction of
sins.
349. Beyond Blemish (Vitakalmash): The pure soul is

beyond blemish and bondage of Karmas and thus called
“pure”.
350. Beyond Inner Conflicts (Nirdvandv): The distortions
of nature in terms of greed, anger, ego, deceit, etc lead to inner
conflicts. After realisation of pure soul, such inner conflicts
disappear.
351.Without Arrogance (Nirmad): The pure soul does not
identify itself with the passions of ego and arrogance, which
are the characteristics of mundane existence.
352. Without Infatuation (Nirmoh): The pure soul has no
infatuations to the worldly objects.
353. Without Disturbances (Nirupadrav): In the state of
Moksha or engrossment with the self, no one can ever cause
any disturbance. The eternal nature of soul is without any
disturbances.
354. Incessant Vision (Nirnimesh): The Omnivision
property of pure soul is incessant. In the state of Moksha, there
are no eyes but the incessant vision continues.
355. Survives by Itself (Nirahar): The eternal soul survives
by itself and not due to food. It is the body that needs food
and not the pure soul.
356. Inert (Nishkriy): In the mundane existence, one is
busy with these worldly activities of food, earning etc. which
are absent in the pure soul and hence it is passive or inert.
357. Without Impediment (Nirupallav): Units of space,
infinite properties, power of each property – everything of the
pure soul is permanent and there is no scope for anyone to
create any impediments.
358. Peaceful Disposition (Shant): The nature of pure
soul is that of peaceful disposition and undisturbed by external
events.
359. Immaculate (Nishkalank): The pure soul is without

any slur, stigma or disgrace of any type. It is chaste, pure and
perfect.
360. Removal of Sins (Nirastaina): The pure soul has
removed all sins inimical to eternal nature.
361. Inculpable (Nirdhutagas): The pure soul is never guilty
of anything as all sins committed in the mundane existence
have been got rid off.
362. Without Influx of Karmas (Nirasrav): The pure soul
has no influx of Karmas and all previous Karmas have been
destroyed.
363. Colossal (Vishal): The pure soul is infinitely great
and wonderful. Words cannot describe its gigantic nature.
364. Resplendent Luminous (Vipulajyoti): The pure
soul is resplendent luminous in view of its power of infinite
knowledge and vision.
365. Incomparable (Atul): Nothing in the universe is
comparable with the pure soul.
366. Incomprehensible Grandeur (Achintyavaibhav):
The grandeur of pure soul is infinite and incomprehensible.
This magnificence is unthinkable by any one in the mundane
existence.
367. Excellent Record of Perfection (Susanvrit): The
pure soul has an excellent record of perfection in all respects.
There is complete prevention of influx of Karma as all vows are
perfectly followed.
368. Well-guarded Secret Soul (Suguptatma): The pure
soul enjoys absolute silence and hence all that is known and
seen remains well guarded secrets. In the path of Moksha also,
such souls observe silence or keep the secrets to themselves.
369. Well Protector of All Lives (Subhrit): The preachings
of the omniscients include protection and fostering of all lives
as all are equal by nature. All those on the path to Moksha also
teach and practice the same.
370. Knower of the Supreme Truth (Sunayatatvavid): The
pure soul is the knower of the supreme truth.
371. Solitary Knowledge (Akavidhya): The Omniscient is
characterised by absolute knowledge of all substances and all
times and all places. This solitary aspect of knowledge is the
alone attribute of pure soul.
372. Great Scholarship (Mahavidhya): The pure soul
is a great scholar of all kinds of skill and scholarship in the
universe.
373. Sage (Muni): The pure soul is a great sage as it knows
everything directly and clearly. The knowledge of pure soul is
not vague or conditional.
374. Perfectly Grown (Parivridh): All properties of the
soul have perfectly, absolutely and infinitely grown in the pure
soul.
375. Master of All (Pati): All lives are independent and
master of their own. All lives co-exist and there is no other
option. By preaching the principle of coexistence, he is the
protector or master of all.
376. Lord of Knowledge (Dhish): The Omniscient is
one who knows everything and thus the King or Lord of
knowledge. All true knowledge flows from the omniscient.
377. Reservoir of Skill (Vidhyanidhi): The pure soul is a
reservoir of all skills, knowledge and wisdom.
378. Observer (Sakshi): The pure soul is the greatest
observer of all that is happening in the substances and the
universe due to the powers of omniscience and omnivision.
379. The Greatest Hero (Vineta): The pure soul/omniscient
is the greatest hero of Moksha as he has not only achieved that
unique status but also shown the path to others to achieve the
same.
380. Annihilator of Ordained Death (Vihatantak): In the

worldly existence, every soul undergoes the process of births
and deaths. However, in Moksha, the pure soul has annihilated
this ordained death.
381. The Father (Pita): As a father ensures growth
of children, the truth-probing attitude of the self ensures
development of pure soul into the state of Moksha.
382. Grandfather (Pitamah): The pure souls play the roles
of father and teacher. When the role of father and teacher gets
combined, it is the role of grandfather.
383. Great Saviour (Pata): The contemplation of pure
soul saves one from all the miseries one faces and hence a
great saviour.
384. Holy – His Holiness (Pavitra): The pure soul is holy
as all that is evil has disappeared and hence referred to as His
Holiness.
385. Purification of Others (Pavan): Any one who turns
inward and contemplates on the nature of pure soul is bound
to realise the eternal nature of the soul and purify oneself
forever.
386. Initiation into Divinity (Gati): The pure soul is the
most powerful one, hence all beings who are interested in it
get initiated into divinity, would quickly move to Moksha.
387. Preserver (Trata): The eternal nature of pure soul
is preserved during the long mundane existence. The nature
manifests once a person realises the same.
388. Pre-eminent Physician (Bhishagvar): Birth, death,
old age, etc., are the greatest of diseases afflicting the worldly
life. The pure soul is a pre-eminent physician, who removes all
diseases at once.
389. Superior (Varya): Those who have realised the nature
of pure soul or achieved Moksha are superior souls.
390. The Greatest Boon-Giver (Varad): In the mundane

world, one or few boons/desires are fulfilled, but the pure soul
is the greatest boon-giver.
391. Supreme Being (Param): The pure soul is the supreme
being in the universe and has treasure of infinite properties
and power. It is independent, sovereign and eternal.
392. The Greatest Man (Puman): The pure soul is the
greatest man who takes care of the self and also preaches to
others. It is the most valorous and virile.
393. King of Poets (Kavi): The greatest of the scriptures are
the works of the pure soul. Such scriptures require exemplary
skill of that of a poet. Hence, the pure soul is the King of
Poets.
394. Historical and Ancient Entity (Puranapurush):
In view of eternal existence of the soul, it is an ancient and
historical entity. It has been sought after by sages and seekers
in all ages and places.
395. Unacquired Attributes (Varshiyan): The properties/
attributes of pure soul are eternal and not acquired at any
point of history.
396. The First of Souls (Vrishabh): The pure soul is the
first, supreme and most powerful object and it’s knowledge
leads to Moksha.
397. An Ancient King (Puru): The pure soul is called the
ancient king who sets the standards for achieving Moksha.
398. Consecration and Deliverance (Pratishtaprasav):
When the pure soul is consecrated/installed within the self,
the deliverance – or beginning of the process of liberation
takes place.
399. Causativeness (Hetu): When a person realises that
he is a pure soul, seeds of pure soul are sown that ultimately
blossom into the state of omniscience. Thus knowledge of pure

soul is the causative factor for emancipation.
400. Only Great Grandfather (Bhuvanaikapitamah): Only
the pure soul/Omniscient teaches the world the essence of
Moksha and spiritual upliftment. All other teachers only pass
on the same message from ages to ages. Hence, the pure soul
is the only great grandfather for all souls.
401. Tree God / Welfare Tree (Shrivrikshalakshan): The
pure soul is symbolised by the tree. A tree or its seed has
capacity to produce infinite trees. The pure soul with its infinite
forms and properties is symbolised by the tree.
402. Symbol of Subtlety / Fineness (Shlakshan): The pure
soul is so subtle and fine that it is difficult to observe through
naked eyes or microscope. It is abstract in nature, not amenable
to easy description and hence expressed through symbols.
403. Symptomatic (Lakshanya): Being a subtle object, pure
soul is described through symptoms for better understanding.
Symptoms are explained in figurative sense but by themselves,
these are not the attributes.
404. Auspicious Symptoms (Shubhalakshan): The traits
used to describe the nature of pure soul are all good and
auspicious, indicating good omens. That is, the symptoms are
so graceful and elegant that these have the potential to help
comprehend the entire universe and the self.
405. Invigilator (Niraksh): Just as an invigilator or inspector
is able to understand things, although not happening before
his eyes, the pure soul knows the universe without the use of
physical eyes.
406. Attractive Lotus-Eye (Pundarikaksha): The pure
soul’s eyes-vision power-is so attractive and appealing like
lotus-eye. It is the inward-looking eye which is most attractive
and powerful.
407. Almighty (Pushkal): The infinite powers possessed by

the pure soul make it almighty - the most vigorous and robust
entity in the universe.
408. God of Love (Pushkarekshan): The pure soul is cupid,
the God of love and is the most beautiful object, ever charming
and lovely, incomparable with transient physical beauty of
mundane existence.
409. Lord of Accomplishments (Siddhid): The
knowledge of pure soul helps to attain infinite happiness and
power. Thus, the pure soul is the Lord of all accomplishments.
410. Eternal Achievement of all Resolutions (Siddha
Sankalp): Often people resolve to accomplish certain things
in mundane existence and their achievement, if any, is only
temporary, lost within or after that life. In case of pure soul,
all that was resolved to be achieved is accomplished forever.
411. Soul of Moksha (Siddhatma): One who contemplates
on the nature of pure soul will certainly achieve Moksha. The
essence of Moksha lies in knowing the soul.
412. Means for Achieving Moksha (Siddha Sadhan): The
three jewels relate to the pure soul only. The absolute belief in
the pure soul is right faith, the knowledge of the pure soul is
right knowledge and engrossment with the pure soul is right
conduct.
413. Enlightened (Buddhabodh): All that is knowable
in the universe is known by the pure soul and one becomes
enlightened only with the knowledge of the same.
414. Icon of Enlightenment (Mahabodhi): Spiritual and
other knowledge manifested in the pure soul is followed
and praised by all in the universe. Thus, it is an icon of
enlightenment.
415. Icon of Growth (Vardhaman): Knowledge of pure
soul grows when one meditates on the same and hence called
the icon of growth.
416. Master of All Supernatural Powers (Maharddhik):

All supernatural powers, which are unthinkable for ordinary
human beings are owned by the pure soul and thus the latter
is the master of all such powers.
417. Subject of Scriptures (Vedang): The songs of pure
soul are sung in the scriptures. These may be in the form of
stories, narratives, etc. which reveal the experiences of the pure
soul.
418. Adept in Scriptures (Vedavit): Sages are experts in
spiritual scriptures because they have knowledge and faith in
these and also realise the eternal truth.
419. Worthy of Experience (Vedhya): These preachings of
great sages are really beneficial to all concerned. All engaged
in spiritual endeavours have to understand and experience the
truth.
420. Space-Like ( Jatarup): The pure soul is eternal,
infinite and abstract like the space. It is natural and does not
possess anything..
421. The Wisest of All (Vidanvar): Those who acquire
knowledge of pure soul are the wisest of all and will be
liberated.
422. The Knowable by the Omniscient (Vedavedhya): The
state of omniscience is the highest one for the pure soul. The
pure soul is fully comprehended and experienced only in the
state of omniscience.
423. Realisation only through self (Svasamvedhya): The
pure soul is to be realised or experienced only through the self.
There are no external means to achieve this end.
424. Genderless (Vived): In the three genders, differences
are basically physical and emotional. The pure soul is gender-
neutral.
425. The Best Among Speakers (Vadatanvar): Most

speakers in this world talk of things that are transient. The
knower of pure soul or omniscient speaks of eternal happiness
and eternal nature of substances and hence is the best speaker
in the Universe.
426. Without Beginning or End (Anadinidhan): The
soul and the world do not have a beginning or an end. Some
people waste their time in speculating about how the world
would have originated and how it will come to an end.
427. Imperceptible (Avayakt): The soul cannot be
comprehended or seen by senses. The soul is subtle and hence
imperceptible.
428. Abundant Clarity (Vyaktavak): A person who has
realised the pure soul, becomes absolutely clear about the path
of Moksha.
429. Transparent Rules (Vyaktashasan): The Omniscient
has revealed the rules governing the Universe and independence
of all the substances which are quite transparent and eternal.
430. Creator of Ages (Yugadikrit): Time is infinite and
eternal in nature and is realised and known only by the pure
soul. The pure soul knows all the ages and hence called the
creator of ages.
431. Succor to All Ages (Yugadhar): The knowledge of
pure soul alone can benefit all beings and make their life
meaningful. It provides succor to all in all ages.
432. Beginner of the Age (Yugadi): At the beginning of
each era (4th in time cycle) on the earth, the tirthankara (the
enlightened pure soul) preach as to what to do and what not
to do. That is why it is called as the beginner of age.
433. Living Before Ages ( Jagadadij): The pure soul is
eternal and always exists; even before an era begins.
434. Beyond the Kings of Heavens (Atindra): The Kings

in Heavens have enormous powers beyond the comprehension
of ordinary human beings. However, the powers and happiness
of pure soul are infinite and beyond the comprehension of
Kings of Heavens.
435. Beyond Senses (Atindriy): Wordly beings have
senses based on individual perception and do not have
free and unbiased perception. The pure soul is beyond the
comprehension of senses.
436. The King of Wisdom (Dhindra): The pure has all the
knowledge and wisdom at its command to achieve the highest
status of Moksha and be eternally powerful and is thus the
King of all Wisdom.
437. The Greatest King of the Universe (Mahendra):
Kings are powerful, rich and happy in their own way but
their Kingship is transient and not without limits. With the
resplendent richness and power, the pure soul is the Supreme
King - king of kings in the universe.
438. Vision Beyond Senses (Atindriyarthadrik): The
capacity of the pure soul is to look beyond the vision of
senses; it sees and understands operations of substances, not
perceptible to senses.
439. Without Senses (Anindriya): In Moksha, there is
neither physical body nor senses. Infinite power of pure soul
manifests automatically with complete engrossment with the
self.
440. The God of Gods (Ahamindrachrya): The Kings of
Heavens, known as Gods aspire to achieve the state of Moksha.
The pure soul is the God of all Gods.
441. Worshipped by Gods (Mahendramahit): The heavenly
Gods learn about the reality of the universe only from the
Omniscient. The latter is worshipped by them as they are a
great source of inspiration for spiritual upliftment.
442. The Greatest Being (Mahan): The pure soul is the

greatest being as all the qualities have manifested completely
and perfectly.
443. Best Birth (Udbhav): Those who realise the pure soul
redeem themselves from the mundane world and never return.
Thus, the pure soul is uplifted in this birth and hence it is
called the best birth.
444. Result (Karan): The realization of pure soul is the
effect / result, the cause for this form is only right faith -
knowledge - conduct in consonance with the qualities of the
pure soul.
445. Doer (Karta): The pure soul is called the doer,
because the pure forms of souls are caused by the experience
of the same.
446. The Great Swimmer (Parag): The greatest ocean in
the universe is that of births and deaths and only the pure soul
swims across it.
447. The Great Rescuer (Bhavatarak): When a person
acquires the knowledge of the pure soul and experiences
supreme happiness, one is rescued from the infinite cycle of
misery. This is the greatest rescue possible in the universe.
448. Unfathomable (Agrahya): The nature of pure soul
is so infinite that one can really never fathom or digest in
ordinary course of life.
449. Mysterious (Gahan): The nature of the soul is intricate
and mysterious. The sages and seers who realise the same also
remain aloof to unravel the same. It is so mysterious that the
moment one gets to know it, gets mysteriously engrossed with
the self.
450. Impregnable by Senses (Guhya): Only when a person
develops an inward-looking approach and gives up attachments
of the senses, the pure soul is realised. Hence, it is impregnable
by senses.
451. Transcendent (Paradhrya): The perfect and the best

manifestation of the pure soul is the transcendental experience.
This experience is of the highest order.
452. Most Powerful (Parameshvar): The pure soul is the
most powerful one in the universe and endowed with infinite
qualities of diverse nature.
453. Abode of Infinite Supernatural Powers (Anantardhi):
The pure soul is the abode of infinite powers which are mystical
and mysterious.
454. Limitless Power of Supernatural Accomplishments
(Ameyardhi): Through constant self-absorption, infinite
number of supernatural powers are accomplished and each one
is limitless in power.
455. Imponderable Powers (Achintyardhi): The supernatural
powers of the soul are so obscure and intricate that it is difficult
to ponder over them and acquire their knowledge.
456. Knower of the Whole (Samagradhi): The knowledge
of the omniscient is the knowledge of the whole of universe
with various dimensions of time, etc.
457. Supreme VIP (Pragray): The pure soul is the most
honourable and highly accomplished being in the world.
Hence, in functions and ceremonies, spiritual or otherwise, the
pure soul (GOD) is made the supreme VIP and worshipped,
prayed or honoured.
458. Embodiment of Auspiciousness (Pragrahar): The
pure soul is remembered first in any auspicious occasion and
is the embodiment of auspiciousness. This has been so from
ages.
459. Citizen of the Topmost Land (Abhyagra): The abode
of pure soul, is on the top of the universe. The pure souls are
the citizens of this land where there is infinite happiness for
eternal times to come.
460. Unique/First Among All (Pratyagra): The life of pure

soul is unique, new and first of its kind experience hitherto not
experienced in the mundane existence.
461. Master of All (Agray): All beings in the universe
consider God as the master of all. People search the master
of the universe, not knowing that the pure soul itself is the
master of all.
462. Fore-Front (Agrim): The pure soul remains in the
forefront of whatever is done/not done (Without realizing this,
people remember other Gods before embarking on spiritual or
wordly endeavours).
463. Fore-Father (Agraj): The divine souls are like
forefathers who lived long ago and taught the golden rules
to realize Moksha. They have left the heritage in the form of
scriptures and knowledge of the pure soul.
464. Performer of Great Penance (Mahatapa): The path
of self-realisation requires devout austerity and detachment.
This is possible through performance of great penance.
465. Owner of Greatest Brilliance (Mahateja): The
greatest brilliance of knowledge is owned and radiated by the
pure soul.
466. The Greatest Reward for Penance (Mahodark):
If the reward expected from penance is in terms of worldly
possessions, these disappear with death. The reward of Moksha
and infinite happiness is everlasting and hence the greatest of
all rewards.
467. The Majesty/His Highness (Mahoday): The pure
soul is endowed with abundant wealth and power of its
infinite qualities and therefore the most honourable entity. The
other Kings or honourable people change and have changing
fortunes, but the pure soul remains eternally most honourable
as His Majesty/His Highness.
468. Most exalted Being (Mahayasha): It is the most exalted

being in the universe and its eminence/respect and dignity is
known to all. Worldly exaltations are highly temporary and
vanish over time but the pure soul remains exalted forever.
469. Majestic Abode of Overwhelming Influence
(Mahadham): The soul itself is the abode of majestic influence.
It is the influence acquired by accomplishment of the self.
470. The Greatest Reality (Mahasatva): The greatest
reality in the universe is the existence of pure soul with all
its sublimity and power. Other substances in the universe do
exist, but are of non-consequence if the reality of pure soul is
not recognised.
471. The Greatest Forbearance (Mahadhriti): Even after
acquiring knowledge of the pure soul, one has to display great
fortitude and forbearance, not seen in any worldly activity.
472. The Greatest Fortitude (Mahadhairya): The pure
soul does not develop signs of impatience. While embarking
on spiritual endeavours, it successfully passes the test of
endurance.
473. The Greatest Creativity (Mahavirya): The pure soul
has the potency to create/mirror image of any object in the
universe and also has its knowledge.
474. The Greatest Wealth/Wealthiest (Mahasampat): The
only lasting wealth is that of soul’s own properties. The worldly
wealth is transient and unable to fulfill all desires.
475. The Greatest Valiant (Mahabal): The highest physical
valour is not even comparable with this infinite and everlasting
valour of the soul which ensures eternal bliss and happiness.
476. The Greatest Potency (Mahashakti): The potency
of the pure soul is immense and infinite. There is no greater
powerful entity in the universe who is powerful to know and

see all things, of all times and of all space simultaneously.
477. The Greatest Flame/Light (Mahajyoti): The pure soul
is the greatest light that never extinguishes. It is an eternal
lighthouse of the universe.
478. The Greatest Prosperous Entity (Mahabhuti): The
richness of the pure soul is unbelievable and beyond one’s
ability to visualise its eternal infinite properties–making it the
greatest prosperous entity.
479. The Greatest Luminosity (Mahadhyuti): All the stars/
sun have limited luminosity. Some stars wither away and some
stars are born. But the pure soul is an eternal star, unaffected
by time and changing physical conditions.
480. The Greatest Intellectual (Mahamati): The greatest
intellectual people are those who have chosen, out of billions
of options - the path of salvation. This can only ensure lasting
happiness.
481. The Greatest Moralist (Mahaniti): Sages know and
follow ethical laws which are fair and just and they preach the
same to others and follow the science of morality.
482. The Greatest Forgiver (Mahakshanti): The best form
of forgiveness is practiced by the sages. Such a great quality
helps in meditation and penance.
483. The Greatest Merciful (Mahaday): Ordinary acts of
kindness do not have lasting influence on the affected persons.
The pure soul is the most merciful are as it preaches to all
beings to become God themselves.
484. The Greatest Distinguisher (Mahaprajya): The
greatest wisdom lies in differentiating prudently against what
is not desirable for the soul and discarding the same. Such
prudence descends on only a few.
485. The Greatest Providence (Mahabhag): The providence

has really shined upon them who have realized the pure soul,
otherwise such souls will continue to live in abysmal existence
of mundane life.
486. The Greatest Bliss (Mahanand): There can be no bliss
comparable to that of the pure soul. It is divine and eternal.
The senses cannot yield such happiness.
487. The Greatest Poet (Mahakavi): The soul is the most
beautiful and mystic being and to write, visualize and compose
on the same needs the greatest of poetic minds.
488. The Greatest of Great (Mahamaha): There are
a number of great persons known for their exemplary
achievements. Except the pure soul, all others have no relevance
for the eternity.
489. The Greatest Glory (Mahakirti): The glory of the pure
soul is known to all and at all times. Liberation is abundantly
glorious.
490. The Greatest Brilliance (Mahakanti): The infinite
brilliance of the pure soul makes it the most splendorous one.
491. The Greatest Body/Physique (Mahavapu): Those who
are born in the penultimate life have very powerful physical
body, unimaginable by anyone.
492. The Greatest Gift (Mahadan): The divine preaching
comes as gifts to the seekers. This is the greatest gift yielding
benefit forever, whereas worldly gifts may serve only some
temporary cause.
493. The Greatest Knowledge (Mahajnani): Worldly
knowledge disappears with death. The divine knowledge
preached by the Omniscient is eternal and leads to Moksha.
494. The Greatest Yoga (Mahayog): In a state of complete
and utmost concentration on pure soul, the true nature
manifests itself and this is the highest and greatest yoga.
495. The Greatest Quality (Mahagun): The pure soul is

the abode of infinite properties of knowledge, faith, conduct,
happiness, etc. This greatest quality is owned by the pure soul.
496. Greatest Lord of Greatest Worship (Mahamahapati):
Worshipping idols or other objects do not lead to any tangible
benefit if the purpose is not realisation of pure soul. The
greatest Lordship and the greatest worship is rendered to the
pure soul.
497. The Greatest Five-Fold Benediction (Prapt-maha-
Kalyan-Panchak): The pure souls, in their penultimate life,
have five greatest benedictions at the time of conception,
birth, renunciation, enlightenment (omniscience) and Moksha.
Many great souls derive the greatest inspiration from these
benedictions.
498. The Greatest God (Mahaprabhu): The religious
propounders, heavenly beings, and people who render
unbelievable service to humanity, etc., are all often called Gods.
However, all such great things happen in the life of those who
achieve salvation. Hence, the pure soul is the greatest God of
all.
499. The Lord of Greatest Wonders (Mahapratiharyadhish):
When the greatest preachers/Tirthankaras achieve the status of
omniscience, the heavenly Gods create and build a wonderful
stage with divine pearls and diamonds, such as divine lotus-like
sitting place, the divine tree, radiant glow behind the face, the
divine trumpet, the divine whiskers/flappers, the divine three
umbrellas, shower divine flowers and divine sound without any
language.
500. The Lord of Greatest Grandeur (Mahesvar): Its
glory across the universe and its treasure of infinite properties
– all make the pure soul the Lord of greatest grandeur in the
Universe.
501. The Greatest Seer (Mahamuni): There are many sages

and seers seeking eternal truth and reality. The Omniscient is
the great seer among sages because he has achieved the best
state.
502. The Greatest Observer of Silence (Mahamauni): In
the state of Moksha the pure soul is the greatest observer of
silence.
503. The Greatest Meditator (Mahadhyani): The pure soul
is the greatest meditator who has realised eternal peace and
happiness.
504. The Greatest Vanquisher (Mahadam): The path to
Moksha begins by vanquishing the senses through constant
practice. All senses have been vanquished by the omniscients.
505. The Greatest Empowerment (Mahaksham): The
soul is so empowered that it is capable by itself to achieve the
state of Moksha, without the support of external objects. This
empowerment is eternal.
506. The Greatest Icon of Chastity (Mahasheel): With
the complete absorption with the self, there are no desires
whatsoever. This is the greatest form of chastity.
507. The Great Oblation (Mahayajna): In the process of
realizing the pure soul, the greatest penance is practiced with
complete self engrossment, thus sacrificing all desires for all
times to come.
508. The Greatest Icon of Worship (Mahamakh): The
pure soul remains the only icon of worship which ultimately
leads to eternal bliss.
509. The Master of Greatest Vows (Mahavratapati): The
greatest vows of absolute non-violence, truth, non-stealing,
abstinence from sensuous activities and non-possession are the
greatest ones because there can not be any other vows beyond
this. In the state of engrossment with the self, these vows are
automatically followed.
510. The Greatest Adorable (Mahya): The pure soul is

the single greatest, eternal and adorable entity in the universe.
Individual names have only limited adorability by some for
some time.
511. The Greatest Brilliance (Mahakantidhar): The
pure soul has brilliance which is unheard, unknown and
inexperienced by any ordinary individual.
512. The Greatest Ruler (Adhip): Although there is no
ruler, the universe is being ruled by the nature of substances as
revealed by the Omniscient and hence called as the Greatest
Ruler.
513. The Greatest Friend (Mahamaitrimay): All beings in
the universe exist because of their own attributes and operate
in accordance with their nature without any interference.
There is an attitude of highest level of friendliness to all and
not a slightest level of animosity to anyone.
514. The Greatest Immeasurable (Amey): The pure soul
has infinite properties and each one of these blossom in infinite
ways. The pure soul remains intriguing and immeasurable.
515. The Greatest Measures (Mahopay): The path of three
jewels viz., right faith, right knowledge and right conduct,
constitute the greatest measure to attain Moksha.
516. The Greatest Glow (Mahomay): The pure soul has
extra-ordinary brilliance and awesome knowledge, so it is
termed as having the greatest glow.
517. The Greatest Benign Entity (Mahakarunik): The
message of the pure soul is that all souls can achieve Moksha
and attain lasting happiness. No other worldly person can
have such benignity.
518. The Greatest Spell/Incantation (Manta): The pure
soul endowed with the quality of omniscience knows all as
they are. The knowledge is infinite and hence casts a spell on
any one who realises the same.
519. The Greatest Mystical Verse (Mahamantra): All

the mystical verses/mantras follow from the preaching of the
Omniscient and is thus the Lord of greatest mystical verses.
These mystical verses help in realisation of the self and ultimate
salvation.
520. The Greatest Ascetic (Mahayati): The knower of pure
soul is the greatest ascetic who really subdues all passions.
521. The Greatest Sound (Mahanad): The sound produced
by the utterance of words relating to the pure soul is the
greatest music and the rest is mere noise.
522. The Greatest Proclamation (Mahagosh): No worldly
proclamations have lasting influence. The message of pure soul
is thus the greatest proclamation and none can ever think of
better proclamation.
523. The Greatest Worship (Mahejya): The pure soul is
the greatest, the highest and the eternal state of the soul and
none is comparable to this in the entire universe.
524. The Greatest Unprecedented Splendour
(Mahasanpati): When a person attains the state of omniscience,
one acquires unprecedented splendour, brilliance, knowledge,
happiness, etc.
525. The Greatest Bearer of Oblation (Maha-dhvaradhar):
The soul is the bearer of sacrifices and penance as viewed from
the mundane existence. Spiritually speaking one successively
achieves high levels of peace and happiness.
526. The Greatest Axis (Dhurya): The axis of all the
spiritual teachings and life is the eternal nature of the soul.
The soul is pivotal and enjoys the key position in explaining
changing forms of life and matter.
527. The Greatest Magnanimity (Mahaudarya): The soul
does not interfere or distort the operations of other substances.
It is the display of greatest magnanimity.
528. The Greatest Eloquence (Maheshtavak): The pure

soul is the God of Eloquence. His preachings are perfect and
beneficial to all. None is more eloquent.
529. The Greatest Enlightened Soul (Mahatma): Pure
soul follows this noble profession of enlightenment.
530. The Greatest Heap of Luminosity (Mahasandham):
The pure soul is the greatest heap of eternal luminosity. The
Sun, the Moon, etc., also lose their luminosity over time and
new stars are born.
531. The Greatest Sage (Maharshi): The real seer is the
knower of pure soul and is termed as the Greatest Sage as
such sages achieve the status of pure soul eventually.
532. The Greatest Adorable Birth (Mahitoday): The birth,
which solemnizes the realisation of pure soul, is the greatest
adorable birth which puts an end to infinite births.
533. The Greatest Hook for Misery (Mahakleshankush):
By taking refuge in the pure soul, the misery of births and
deaths is controlled or hooked. Thus the pure soul is the
greatest trouble shooter entity in the universe.
534. The Greatest Gallant (Shur): Anger, greed, etc., have
been the greatest enemies of a soul as they cause continuous
cycle of births and deaths. One who conquers oneself shows
the greatest gallantry.
535. The Lord of Enlightened-Greatest Souls
(Mahabhutapati): The ignorant may worship anybody or
everybody but the most enlightened will worship only the
truth which is the greatest lord.
536. The Greatest Guru (Guru): One who has realised the
pure soul is the Greatest Guru. Such a Guru talks of salvation
for others, and achieves the same for the self.
537. The Greatest Bravery (Mahaparakram): bravery in

mundane existence has only transient rewards and does not
ensure eternal and all pervasive reward as reflected in eternal
happiness.
538. The Greatest Eternity (Anant): Substances like space
(sky) and time are also infinite but inanimate. The soul has
infinite properties and are realised by the soul itself, hence has
the greatest eternity.
539. The Greatest Enemy of Anger (Mahakrodharipu):
Anger is the greatest enemy of the soul as it is distortion of
the self. Once this inimical nature of anger is understood, the
true nature of pure soul is realised.
540. The Greatest Subjugation of Senses (Vashi): Senses
operate in most complicated manner. Subjugation of senses
underlies all spiritual endeavours and ultimate salvation.
541. The Greatest Swimmer in the Greatest Ocean of
Worldly Life (Mahabhavabdhi-santari): One who has realised
the nature of the pure soul will swim the ocean of birth and
deaths and achieve Moksha and hence called as the greatest
swimmer of the greatest ocean.
542. Destroyer of the Greatest Mountain of Ignorance
(Mahamohadri-Sudan): Out of sheer ignorance, one is subjected
to illusions, attachments and infatuations. Knowledge of pure
soul is needed to pierce the mountain of ignorance and destroy
the same.
543. The Greatest Algorithm (Mahagunakar): There are
infinite properties and forms of pure soul and each of these
operate in a fraction of time simultaneously. The greatest
mathematical acumen is needed to understand this greatly
complicated and eternal system working amidst other
substances.
544. The Greatest Martial (Kshant): There has been a long
war between the self and its distortions due to ignorance. One
who realizes the pure soul is the greatest martial.
545. God of the Greatest Yogis (Mahayogishvar): There

are great yogis who are masters in their own right and meditate
on the nature of the pure soul.
546. The Greatest Tranquility (Shami): The tranquility
witnessed in any solitary place is nothing compared to the ocean
of tranquility of pure soul which is eternal and unheard.
547. The Lord of Greatest Meditation (Mahadhyanapati):
Meditation on the pure soul is the greatest and most intriguing
and thus called as the Lord of the greatest meditation.
548. Greatest Follower of the Greatest Dharma of Non-
Violence (Dhyatamahadharm): To be engrossed completely
with the self is following the greatest dharma of non-violence
as in this state only, there will be no violence to others in
thought, word and deed.
549. The Greatest Undertaker of Vows (Mahavrat): The
pure soul is the greatest undertaker of the greatest vows of
non-violence, truth, non-stealing, non-possession and celibacy.
550.The Greatest Annihilator of Karmas (Mahakarmariha):
The pure soul is the greatest annihilator as karmic bondage
never occurs henceforth.
551. The Greatest Knower of the Soul (Atmajna): The
pure soul knows all about oneself and other substances in the
universe.
552. The Greatest God of Gods (Mahadev): The heavenly
beings are called as Gods. The pure soul is the greatest God of
all Gods, due to reverence to it by all Gods.
553. The Greatest Force (Maheshita): The infinite
properties reinforce eternally and hence the pure soul operates
with the greatest force unparalleled by any other substance.
554. The Greatest Healer of all Afflictions
(Sarvakaleshapah): The realisation of the pure soul helps in
eradication of all afflictions and misery and manifestation of

happiness, joy and bliss.
555. Benefactor to all beings (Sadhu): The message and
realisation of pure soul create an ambience of well being for
all.
556. Remover of all Distortions (Sarva-doshahar):
Misunderstanding of the self leads to wrong pattern of actions
and reactions causing continuous misery in life. Realisation of
the same results in appreciation of true nature and removal of
all distortions.
557. Reliever from all Sins (Har): With proper
understanding of the soul, one would keep oneself away from
all inimical actions/sins.
558. Beyond All Numbers and Calculations (Asankhyey):
The infinite properties of soul are beyond numbers and
calculations and hence one has to visualise the self through
proper perception. Explanation through numbers is only
illustrative in nature.
559. Unfathomable – Beyond Sensuous Knowledge
(Aprameyatma): Knowledge acquired through senses is limited,
partial, imperfect and one-sided. One has to go beyond the
senses to appreciate and realise the true nature of self.
560. Apostle of Peace (Shamatma): Real peace arising
out of self-realisation is divine, sublime and unprecedented.
The pure soul is indeed the apostle of peace – anywhere and
everywhere.
561. The Reservoir of Peace (Prashamakar): The pure soul
is a reservoir of peace. Just as an ocean is full of water, the pure
soul is replete with peace.
562. The Lord of All Yogis (Sarvayoshishvar): All the
sages and yogis contemplate on the nature of pure soul. Thus
it is the Lord of all Yogis.
563. Unthinkable by commonors (Achintya): The

concept of pure soul is subtle and requires an extra-ordinary
understanding. It defies all common understanding of events.
564. Self-realisation through Scriptures (Shrutatma): The
scriptures constitute the God in words. Through systematic
study of scriptures and contemplation, the pure soul can be
realised.
565. Knowledge of Universe through Scriptures
(Vishtarashava): The knowledge of the universe can only be
acquired through scriptures propounded by the Omniscient as
it is beyond mundane logic and knowledge.
566. Suppressive Soul (Dantatma): The pure soul is termed
as suppressive soul as realisation of eternal life is accompanied
by subjugation of transient life of senses.
567. The Lord of Penance (Damatirthesh): The pure soul
is called the Lord of Penance in view of absolute need for
living its eternal life and not of senses.
568. Yogic Soul (Yogatma): The activities of body, speech
and mind completely cease as the yogis always contemplate on
the eternal nature of the pure soul.
569. Omnipresent ( Jnan Sarvag): The pure soul is said
to be present everywhere as it has the knowledge of the entire
universe, just as sunrays are present but the Sun is not physically
present where rays travel.
570. The Chieftain of the Universe (Pradhan): In all the
three – Upper, middle and lower parts of the universe, the pure
soul is the chieftain as all have reverence for the same.
571. Soul of the Universe (Atma): The soul is characterised
by knowledge and vision. In the absence of soul, no body will
know anything about the Universe and hence called as soul of
the Universe.
572. Best Creation (Prakriti): When one focuses on the

eternal nature of soul, the form that manifests is the best
creation. This is divine and incomparable.
573. The Owner of Supreme Wealth (Param): The soul
possesses the supreme wealth of infinite properties and no
other substance owns such wealth.
574. The Supreme Ascent (Paramoday): When the soul
blossoms in its absolute perfection, it is the supreme ascent as
there is nothing beyond this.
575. Supreme Thrower Away of Bondage (Prakshinabandh):
The karmic bondage is the external reason for transmigration
of all souls, internal reason being ignorance of the self. Once
the eternal nature of pure soul emerges, karmic bondage is
thrown away to winds.
576. Supreme Destroyer of Lust (Kamari): The realisation
of pure soul focuses on the eternal nature and the passions and
cravings get destroyed.
577. Embodiment of Forgiveness (Kshemakrit): Passions
entangle one in worldly life. The pure soul is an embodiment
of forgiveness as it ensures happiness in worldly life as well as
eternal bliss.
578. Rule of Remission (Kshemashasan): The spiritual
world is ruled by the rule of remission (forgiveness), and not
by ‘tit for tat’ principle.
579. Om, God Almighty (Pranav): The pure soul and
preachings thereof are symbolised by the sacred and mystical
syllable Om, God Almighty. The sound produced by the
syllable Om is conducive to meditation.
580. Amatorial (Pranat): Seekers of truth or sages love
only the pure soul and there exists amatorial/marriage like
relations between them. The pure soul is the sweetheart of all.
581. The Eternity of Life (Pran): The non-soul substances

have no consciousness and the pure soul is the only eternal
living substance.
582. The Lord of Life (Pranad): In the presence of soul,
even the inanimate objects such as physical body looks to be
conscious. The pure soul is thus life giver or infuses life in the
associated objects.
583. The Lord of Obeisance (Pranateshvar): Being the
most powerful and blissful, the whole world pays reverential
salutations to the pure soul.
584. Worthy of Relevance (Praman): The Omniscient has
perfect knowledge of everything in the universe and is worthy
of salutations by all.
585. The Owner of Soul’s Treasure (Pranidhi): Absolute
knowledge, absolute happiness, etc., are a few traits of the
infinite treasure of soul.
586. Expert in All (Daksha): The pure soul, being
omniscient in nature, knows all that exists in the universe and
is thus expert in everything.
587. Favourably Disposed Hero (Dakshin): Like a
proverbial hero who keeps all heroines in good humour, every
being is favourably disposed to one-self.
588. Performer of Yagna of Knowledge (Adhvaryu):
As one moves up on the path of spiritual endeavours, one
sacrifices ignorance in the pyre of penance and acquires eternal
knowledge.
589. Showman of Right Path (Adhvar): The omniscient
with perfect knowledge only can show the right path to
happiness.
590. Blissful (Anand): Infinite properties cannot co-exist
and sustain themselves for eternity without yielding eternal
bliss.
591. Delightful to All (Nandan): Being blissful in nature,

any one who contemplates on the nature of pure soul becomes
delightful.
592. The Prosperous Clan (Nand): The pure soul belongs
to the prosperous clan. The prosperity of infinite properties
produces bliss and never leads to misery.
593. Worthy of Salutations (Vandhya): The pure soul is
the only entity worthy of worship. This is the be-all and end-
all of everything that is meaningful in the universe.
594. Beyond Censure/Condemnation (Anindhya): One
may display ignorance about it but will not censure and
condemn the pure soul. One may not believe in God but still
say that there is some unknown power of nature.
595. Worthy of Applause (Abhinanadan): All those who
have embarked on the path of pure soul deserve lot of applause
and greetings, as this is the only task worth to be pursued in
the universe for eternal happiness.
596. Annihilator of Amoristic Sentiment (Kamaha): Once
self-realisation occurs, futility and transient nature of passions
becomes clear. So sages eventually annihilate all amoristic
sentiments.
597. Fulfillment of All Desires (Kamad): Mundane life
is dominated by one’s ambition to fulfil various desires but
these never get satisfied fully. In Moksha, all desires are fulfilled
forever.
598. Coveted by All (Kamya): All the worldly beings
desire to be powerful and happy, but such desires are fulfilled
only when the self is realised.
599. Mythological Heavenly Cow (Kamadhenu): It is
said that all desires if expressed before the heavenly cow, are
immediately fulfilled. Similarly, realisation of pure soul results
in fulfillment of all desires.
600. Vanquisher of Enemy (Arinjay): The pure soul

has conquered all the Karmas which are inimical and cause
perpetual existence in worldly life.
601. Uncultured / Best Cultured (Asanskrit-Susanskar):
The pure soul is independent and uninfluenced by anybody.
The soul nurtures itself by its own contemplation and hence
the best nurtured object.
602. Innate / Natural (Prakrit): All the qualities of pure
soul are innate, unprocessed and unrefined by any one. It is
its eternal nature.
603. Terminator of Impurity (Vaikritantakrit): With the
realisation of the pure soul, impurities of various types of
Karmas are terminated.
604. Terminator of Mundane Existence (Antakrit):
Mundane existence of the cycle of births and deaths is
terminated with the contemplation of pure soul.
605. Lustrous (Kantagu): The pure soul is the most lustrous
entity in the universe. What cannot be seen and known in the
light of thousands of suns can be seen by the pure soul.
606. Utmost Appealing (Kant): The loveliness of pure
soul appeals to everyone. The very thought that the pure soul
is omniscient, omnipotent and omnipresent appeals to all.
607. Mythological Gem (Chintamani): The pure soul is a
mythological gem that can satisfy all desires. The soul being a
treasure of infinite properties, all desires get fulfilled with the
realisation of the pure soul.
608. Attainment of Cherished Status (Abhishta): The pure
soul has the highest status in the universe. With the realisation
of pure soul, the long cherished status/goal is attained.
609. Unconquerable (Ajit): The pure soul never gets
tainted, enslaved or overpowered by any other soul/substance.
610. Conqueror of Cravings ( Jitakamari): The knowledge

of pure soul leads to realisation of futility of the cravings and
ultimately conquering them.
611. The Embodiment of Immense Knowledge (Amit):
The worldly life is marked by cravings for knowledge. The
pure soul has infinite knowledge.
612. Kingdom of Limitlessness (Amit Shasan): With
infinite properties manifesting in infinite ways, the kingdom
of the pure soul is limitless.
613. Conqueror of Anger ( Jitakrodh): Anger-blind person
is not able to see the pure soul. The contemplation of pure
soul results in conquering of anger.
614. Conqueror of Enemies ( Jitamitra): The message
of pure soul is so soothing to everyone that external enemies
become friends and inner foes just disappear.
615. Conqueror of Troubles ( Jitaklesh): A seeker of
pure soul develops detachment and indifference to worldly
substances and is engrossed with the self. Such a person has
conquered all troubles.
616. Conqueror of God of Death ( Jitantak): One can
conquer anything in life but this is of no consequence if death
is not conquered as everything will be of no avail after death.
617. Conqueror of impediments of Senses ( Jinendra):
There is none like the Omniscient to conquer the impediments
of senses and live the life of pure soul.
618. Blessed with Supreme Bliss (Paramanand): The pure
soul is the king of bliss. None in the universe enjoys utmost
happiness as the pure soul.
619. The King of Seers (Munindra): The seers have
reverence for the supreme being. The Omniscient is the only
supreme being ever seen in the worldly existence and hence

called as the king of all seers.
620. The Divine Phonation of Huge Drums
(Dundubhistavan): When heavenly beings come to listen
to the preachings of the Omniscient, they make the divine
sound/phonation of huge drums, which is one of the wonders
associated with the pure soul.
621. Adored by the Kings of Heaven (Mahendra-vandhya):
Various kings and others assemble to listen to the divine
preachings in a specific giant stage erected by the orders of the
king of Heaven. All these kings have the highest reverence for
the Omniscient.
622. The God of Yogis (Yogindra): All yogis worship and
contemplate on the nature of pure soul and realise the same.
The pure soul is the God of all Yogis.
623. The God of Monks (Yatindra): Some human beings
become renunciate and become monks to realise the pure soul.
The monks take refuge in the pure soul and hence termed as
the God of monks.
624. The Son of Great King (Nabhinandan): The pure
soul, particularly those souls born in their penultimate life as
the son of the king are called by this name. The king is also
called as great because of his greatest son.
625. The Progeny of the great King (Nabhey): Anyone
who follows the path of self realisation is following the path
of great Kings who have followed the same.
626. Delivered by the Great King (Nabhij): The child
is given to the world by the great king and hence termed as
delivered or brought forth by the great king.
627. Unborn (Ajat): The pure soul is eternal and is never
born. It only changes its form. Pure souls are never born again
in this mundane world and are eternally in Moksha.
628. The Best of Vows (Suvrat): The best vow is where

there is the determination of oneself to realize the pure soul.
629. The Primogenitor of Human Race (Manu):
Omniscients have taught the human race how to endeavour
for spiritual accomplishment and are hence called the
primogenitor.
630. The Best (Uttam): The pure soul is termed as the
best because it has no quality of darkness or ignorance or
impurities.
631. Unpenetratable (Abhedhya): The pure soul is solid
and not vulnerable to outside influence. The pure soul’s infinite
properties cannot be pierced or disintegrated/disunited.
632. Immortal (Anatyay): The pure soul is immutable,
immortal and does not die or perish.
633. Without Food (Anashvan): Food is needed for body
and not for the soul. Life in Moksha does not require food.
634. Abundant / More and More (Adhik): Infinite
properties operate in infinite ways and hence a seeker will
always discover something more and more in its nature and
never gets exhausted.
635. Presiding Guru (Adhiguru): The pure soul residing
within us is the presiding Guru, the supreme teacher, accessible
at any moment to us and like Guru himself.
636. The Best Speaker - indelible impression (Sudhi):
Those who listen to the speech of the Omniscients and act on
those lines achieve Moksha, and eternal happiness.
637. The Best Intelligent One (Sumedha): One who
acquires knowledge of the pure soul is the most intelligent
person, as such knowledge will be ever lasting and will not
end with this human life.
638. The Best Valiant (Vikrami): Acts of valiance and
bravery in mundane life are of transient importance. The
attainment of self-realisation eliminates all enemies forever

and hence called as the best valiant act.
639. The Supreme Lord for All (Svami): People talk of
different Lords depending on faith or religion pursued, the
pure soul is not the name of a particular individual. It refers
to the eternal being and eternal happiness within us.
640. Without Deterrent (Duradharsh): The blossoming of
pure self, cannot be prevented or deferred by any one, once the
process of realisation commences.
641. Disinterested in Worldly Matters (Nirutsyk): Once
a person develops interest in the pure soul, sensuous matters
look trivial and are not pursued.
642. Singularity (Vishisht): The soul’s infinite properties
of knowledge, vision, happiness etc. are extra-ordinary and
singular and none of the other substances in the universe
possess these qualities.
643. Custodian of Courteousness (Shishtabhuk): Courtesy
is shown by souls and not by other matters in the universe. The
self is the custodian of most courteous behaviour and is the
most civilised entity.
644. Well-behaved Nature (Shisht): The pure self is well-
behaved and the most decent entity. Inspite of the soul’s
association with other substances from eternity, it never
destroys other substances.
645. The Greatest/Supreme Concept (Pratyay): The pure
soul has perfect knowledge of all times and spaces and hence
this is the supreme concept.
646. Cupid (Kaman): The pure soul is also addressed as
the cupid-God of love. It is so much enchanting, lovable and
amorous that no one is beyond its influence. Every one likes to
talk about the pure soul and such talk is interesting to all.
647. Devoid of Sins (Anagh): The term “pure” refers to

absence of all sins. Not to know oneself is the greatest sin.
Once the self is realised, there will be no sins.
648. Welfare Orientation (Kshemi): One’s ultimate welfare
lies in realisation of the self. The concept of welfare of beings
in the mundane world is highly transient and does not prevent
misery of births and deaths.
649. Father of Welfare (Kshemankar): The ultimate welfare
is ensured when one attains salvation. The pure soul is the
father of eternal welfare.
650. Without Decadence (Akshayya): The human body
and bodies of other beings are subject to decay. Once the
perfect knowledge is attained, there is no decay of knowledge
and the pure soul remains the same.
651. Lord of Dharma Welfare (Kshemadharmapati): The
inspiration of pure soul eternally guides all beings to attain the
highest state of welfare and hence eternal Lord of welfare of
all.
652. The Greatest Forgiver (Kshami): All worldly events
are pardonable as these are of no consequence in the life of
pure soul and hence called as the greatest forgiver.
653. Incomprehensible (Agrahya): One has to acquire
complete knowledge of the pure soul and realise the
same, otherwise it remains incomprehensible with partial
knowledge.
654. Realisable Through Right Knowledge ( Jnananigrahya):
One who acquires right knowledge through the preaching of
Omniscients and the scriptures, definitely comprehends the
pure soul.
655. Comprehension Through Meditation (Dhyanagamya):
Only when one constantly meditates on the nature of pure
soul, it is realised but not simply by ideas/imaginations.
656. Inexpressible (Niruttar): The pure soul is so supreme,

exhalted, most powerful, beautiful and knowledgeable entity
and it is inexpressible.
657. Righteous (Sukriti): The pure soul is always righteous.
The greatest good has been achieved by the pure soul by
realisation of the self.
658. Root of Languages (Dhatu): All languages have
words and these words have constituent elements known as
roots. The origin of all languages lies in understanding similar
quality of soul.
659. Most Graceful (Ijyarh): The eternal grace enjoyed by
the pure soul is unparalleled in all times. What is called graceful
in the mundane world is transient and highly illusory.
660. Most Truthful Vision (Sunay): The pure soul has the
most truthful vision. Without it, one will have only partial or
temporal view of events. One, who has eternal vision, has the
most truthful vision.
661. The Abode of Abundance (Shrinivas): The pure soul
lives in the abode of abundance. The so-called abundance
witnessed in the mundane world is deceptive and lasts only
temporarily.
662. Visible from All Four Directions (Chaturvakatra):
When a soul attains the state of omniscience, it rises very
high from the ground. From such a height, the omniscient is
seen from all directions and hence said to be visible from four
directions.
663. Four Fascia (Chaturanan): In view of the face seen
from four sides, it is said that it is fasciated from four sides
and is four fascia.
664. Four Sides but one Face (Chatursya): It is said that
it is seated on all the four sides. The face is one but seen from
four sides.
665. Having Four Faces (Chaturmukh): In the state of

omniscience, the physical human body becomes very light due
to annihilation of many Karma and therefore rises very high
and is so placed that it is seen from all the four directions and
said to have four faces.
666. Truthful Soul (Satyatma): Truth lies at the heart of
the pure soul. Truth is realised by the pure soul. The soul is
truth and truth is soul.
667. The Science of Truth (Satyavijna): Science deals with
the discovery of truth. The Omniscient has realised the science
of truth. The pure soul is thus based on the greatest principle
of science, viz., truth.
668. Truthful Speaker (Satyavak): Without realising
the truth, how one can speak the truth. The words of the
omniscient are divine, truthful and reflect the reality in the
universe.
669. Rule of Truth (Satyashasan): The omniscient teaches
the world the true path of eternal happiness. Truth only
triumphs in the path of Moksha. Truth rules the pure soul.
670. Blessings of Truth (Satyashi): One who acquires
knowledge of the pure soul, blesses others with the same truth.
A blessing which withers away at any time is no blessing at
all.
671. Aiming at Truth (Satyasandhan): Truth is the only
target and shooting at the target is only the objective of
spiritual endeavours of pure soul.
672. Truth (Satya): Truth is one without distortions
and impurities. It is revealed by the omniscient to the world
through preachings. The pure soul is an embodiment of truth.
673. Thoroughly Truthful (Satyaparayan): The pure soul,
in all times and forms, is thoroughly truthful only. Passage of
time does not change the pure soul.
674. Stability (Stheyan): The nature of pure soul is highly

stable It behaves in a steady manner and has unshakable
equilibrium of purity and operation of its infinite properties.
675. Bountiful (Sthaviyan): The nature of pure soul is
magnanimous and bountiful. It enjoys eternal bliss and wants
others to enjoy the same without limits.
676. Most Proximate (Nediyan): The pure soul resides in
every one and hence most proximate to recall. One need not
search for it in mountains, rivers, temples, forests, etc., it is
always close-by to every one.
677. Most Remote (Daviyan): Although the pure soul
is close-by to any one, it is very remote to those who are
preoccupied by mundane activities of this world. It remains
far-fetched for them.
678. Television (Duradarshan): When one switches on the
channel of pure soul, one is able to see the unfolding of pure
soul with its immense treasure.
679. More Subtle than Particles/Atoms (Anoraniyan):
Atoms/particles are subtle objects. The pure soul is more subtle
and extremely abstract.
680. Unatomic (Ananu): No property of atoms can be, in
any way, compared or is similar to that of pure soul and hence
unatomic.
681. First and Best Guru (Gariyasam Guru): It is the first
Guru because the soul understands oneself only after realising
the ownself. It is called as Best Guru because none else can
teach oneself better than oneself.
682. Eternal Meditation (Sadayoga): Meditation is not
something like hobby or an activity to be pursued occasionally.
Meditation is the nature of the pure soul.
683. Eternal Bliss (Sadabhog): Eternal bliss is the nature
of pure soul and this cannot be separated by anyone.
684. Eternal Fulfillment / Contentment (Sadatript): The

pure soul remains eternally gratified, as everything that needs
to be fulfilled has already been fulfilled.
685. Eternal Welfare (Sadashiv): The state of Moksha,
remains the same for ever. It is a steady state of existence of
eternal welfare.
686. Eternal Nature of Knowledge (Sadagati): The
pure soul is an embodiment of knowledge. this property of
knowledge is eternal. No other substance in the universe has
this property.
687. Eternal Happiness (Sadasukhya): The nature of
pure soul is that of happiness. Once realised, it is eternally
experienced by the soul.
688. Eternal Omniscience (Sadavidhya): When the state
of omniscience, where the entire universe is reflected in infinite
dimensions manifests, it remains eternal.
689. Eternal Manifestation without Impediments
(Sadodaya): There is no force at any time anywhere, which can
prevent manifestation and realisation of infinite exuberance of
pure soul.
690. Best Sound / Declaration (Sughosh): It is declared by
the Omniscients that every soul is a pure soul having infinite
properties. This is the best and most magnificent sound
produced in the universe.
691. Best Face (Sumukh): After the achievement of
state of omniscience, the human body radiates exceptional
brilliance. Its glimpse inspires one and all to exert for spiritual
perfection.
692. Amiable (Saumya): The pure soul enjoys quietude
and peace. He has become completely detached. This makes
the pure soul and those meditating on the same amiable.
693. Comforting to All (Sukhad): Those who have realised

the pure soul and contemplate on the same enjoy spiritual
happiness. Thus, the concept of pure soul is comforting to all.
694. Benefactor to All (Suhit): All beings who have
realised the pure soul and all those in the process will certainly
benefit from this.
695. Captivating to All (Suhrit): The state of pure soul
with its treasure of infinite power attracts all beings. There is
no other parallel state of existence.
696. The Well-Guarded Secret (Sugupt): The existence
of pure soul with its immense power is a well-guarded secret
from eternity and remains so unless one discovers the same.
697. Latent in Nature (Guptibhrit): So long as a person
is preoccupied with matters of mind, speech and body, soul’s
nature remains latent and is a confidential matter for the soul
itself.
698. Protector to All (Gopta): The soul does not interfere
in functioning of other souls and thereby allowing the self-
protecting nature to operate by itself.
699. Head of the Universe (Lokadhyaksha): By virtue of
its immense power, the pure soul is undisputed and eternal
head of the universe.
700. God of Life (Dameshvar): The soul has eternal life
of consciousness which never ceases to exist and hence called
as eternal God of life.
701. The Preceptor of Gods (Brihaspati): As heavenly
Kings/beings frequently visit those who achieve the state of
omniscience and learn about the divine path, he is the greatest
preceptor of Gods.
702. Master of Speech (Vagmi): The omniscient is the
master of speech as the greatest secrets of the working of the
universe are taught by him, which yield eternal benefits to the
listeners.
703. Lord of Speech (Vachaspati): Anyone who listens to

Him (omniscient) understands in his own language and thus
the omniscient is master of all languages which owe their
origin to him. Their preachings involve 18 major languages
and 700 minor languages.
704. Magnanimous in Imparting Knowledge (Udharadhi):
The Omniscients preach very liberally in the theatre complex
erected wonderfully by the heavenly beings where humans,
animals, heavenly beings and monks/yogis assemble.
705. The Greatest Thinker (Manishi): Those whom we
call thinkers in the mundane existence do not necessarily
have right knowledge. The omniscient is the greatest thinker
who has mastered all metaphysical matters beyond any doubt
whatsoever.
706. The Greatest Fortitude (Dhishan): The path to Moksha
requires steady mind with firmness and strong determination
to achieve salvation.
707. The Greatest Retentiveness (Dhiman): The power of
infinite retention is the characteristic of pure soul. The powers
are self-propelling, self-maintaining and eternal.
708. Lord of Discretion (Shemushish): The pure soul is the
Lord of discretion and has the greatest power of prudence and
discrimination. Without this ability of discretion, one will be
lost in the mundane world.
709. The Lord of All Speeches (Giranpati): Through the
theory of relative truth / multifaceted reality/partial truth, the
omniscient resolves all questions and establishes the eternal
truth in its entirety.
710. Infinite forms (Naikarup): The pure soul is colossal
in terms of infinite properties, eternal nature, knowledge of
time and space, and infinite forms.
711. Multifaceted Reality and Speech (Nayottung):

Reality is multifaceted. Its description involves the use of
many expressions/words where each one describes the part of
reality/truth.
712. Nature of Infinite Properties and Speech
(Naikadharmakrit): Some infinite properties of soul can be
expressed and many are not amenable to description in words.
One has to take cognizance of them.
713. The Omniscient’s Preachings - beyond doubt
(Naikatma): Omniscients have known and seen all the
substances and their properties and hence true beyond any
doubt.
714. Beyond Normal Understanding (Avijney): The nature
of pure soul is difficult to understand by an ordinary human
being. One has to delve deep into the subject.
715. Beyond Logic (Apratakryatma): The concept of
pure soul is beyond simple logic and devoid of physical
characteristics. One has to look into eternal and permanent
characteristics.
716. Knowledge of All Deeds (Kritajna): The omniscient
has the knowledge of all deeds of all beings of all times and
there is nothing that is not known to Him.
717. Knowledge of Nature of All Substances (Kritalakshan):
The Omniscient has known and seen all the substances of all
times and space with their various characteristics and forms.
718. Pregnant with Knowledge ( Jnanagarbh): The pure
soul is pregnant with knowledge. It is full of knowledge, is
made up of knowledge and does nothing but knowing.
719. Pregnant with Kindness (Dayagarbh): The preachings
of the Omniscient reflect the desire that all the worldly beings
can understand the true nature of pure soul and achieve
salvation.
720. Pregnant with Three Jewels (Ratnagarbh): The three

jewels of right faith, right knowledge and right conduct are
like torch-bearer in the path of Moksha and manifest perfectly
and fully in that state.
721. Mass of Brilliant Light (Prabhasvar): The pure soul is
a mass of brilliant light. All objects in the universe are known
in all dimensions of time, space, forms, etc.
722. Pregnant with Lotus Life (Padmagarbh): The pure
soul is unaffected by worldly desires as lotus in the water. The
realisation of pure soul takes place when one understands one’s
lotus type nature of detachment.
723. Pregnant with the Universe ( Jagatagarbh): In the
perfect nature of pure soul, the entire universe is eternally
reflected in it as if the pure soul has delivered the universe.
Hence it is said to be pregnant with the reflections of the
universe.
724. Pregnant with Purity of Gold (Hemagarbh): When
the soul is purified, it is disassociated from worldly desires
and remains the same eternally. The purity and the process of
purification of soul are compared with that of gold.
725. Worth-Looking (Sudarshan): The pure soul is
winsome and elegant and is worth looking at because it
eliminates the misery of deaths and births and ensures eternal
bliss.
726. The God of Prosperity (Lakshmivan): The worldly
wealth or the prosperity of Goddess of wealth is nothing
compared to that of eternal wealth of pure soul.
727. The God of Gods (Tridashadhyaksh): Heavenly
beings are often called as Gods depending on their special
features known as God/Goddess of Wealth, Power, Wisdom,
Knowledge, etc. The pure soul is the God of all of them. The
gods have long but limited life and the pure soul’s happiness is
eternal. All celestial gods too aspire to achieve salvation.
728. Residing in the Plane of Resoluteness / Firmness
(Dradhiyan): Heavenly beings reside in airplane like objects.
However, they have no control over senses. Realisation of pure
soul requires firmness of mind and steadfast pursuit of pure
soul.
729. The King of Kings of Heavens (In): There are Kings
of various heavens and they are very powerful. However,
all these kings also worship the Omniscient and follow the
preachings.
730. The Greatest Sovereign (Ishita): The Kings and
beings in all the parts of the universe accept the sovereignty
of the pure soul and bow to infinite attributes of this greatest
sovereign.
731. Most Alluring (Manohar): The nature of pure soul is
most alluring, so much so that any one who understands will
never stop and will make all efforts to realise the same.
732. All Appealing Qualities (Manojnang): Each quality
of the pure soul is most appealing and requires deeper
understanding of infinite ways in which it operates.
733. Quietly Gallant (Dhir): The path to realisation of
pure soul requires a lot of patience and firmness of purpose. It
is a gallantry work, never done by a worldly person ever before
and is to be quietly pursued.
734. Profound Governance (Gambhirashasan): Pursuit of
pure soul is a serious business and one who adopts this path
undergoes profound administration of one’s daily life and
regulation of mind, body and speech.
735. The Great Pillar (Dharmayup): The concept of pure
soul constitutes the great pillar on which the palace of Moksha
is built.
736. Solemnisation of Kindness (Dhayayag): While

undertaking the path to salvation, one shows nothing but
kindness and compassion to fellow beings and all creatures.
737. The Wheel of Chariot of Pure Soul (Dharmanemi):
It is through the grand tradition of keeping the wheel of
chariot of pure soul moving that we have the preachings with
us, otherwise this eternal knowledge would have disappeared.
738. The God of Monks (Munishvar): One may revere
the monks and the latter revere the pure soul and thus called
as the god of monks.
739. Missile of Dharma (Dharmachakrayudh): Heavenly
beings are armed with a discus-shaped missile which never
fails. Armed with missile of the concept of pure soul, one will
never fail in achieving liberation.
740. Supreme God (Deva): While, heavenly beings are
known for their games of fun and frolic, the pure soul is the
Supreme God and enjoys eternal and supreme happiness.
741. Ruination of Karmas (Karmaha): With the realisation
of pure soul, the process of ruination of karmic bondage begins
and with attainment of salvation, all Karmas are destroyed.
742. The Proclamation of Dharma (Dharmaghoshan): The
pure soul has proclaimed the dharma of pure soul as the key to
salvation and end of misery in worldly life.
743. Infallible Preachings (Amoghavak): The preachings
of Omniscients are infallible. Efforts made on the lines of
preachings will never go waste.
744. Infallible Order (Amoghajna): The pure soul has
revealed to the world the path to salvation but has not created
the same. It is the eternal order in the universe by which souls
achieve Moksha.
745. Stainlessness (Nirmalaya): The pure soul is without

any stains of karmic bondage. In the mundane existence,
the soul is stained by multitude of desires which prevent the
understanding of pure soul.
746. Infallible Governance (Amoghashasan): One who
accepts the order of pure soul and brings oneself under its
discipline, is bound to succeed in achieving salvation and will
never fail.
747. Best Form (Surup): The soul is in the best form when
pure. No object in the universe is eternally beautiful, good
looking and real as it seems like the pure soul.
748. Most Fortunate (Subhag): Most fortunate souls are
those who realise the pure soul and become omniscient. In
the mundane world, fortune really never smiles on anyone, as
everything gets perished.
749. The Greatest Recluse (Tyagi): One who adopts the
path of pure soul is called as the greatest recluse as he has
sacrificed worldly life to pursue this path.
750. The Knower of all times (Samayajna): The omniscient
sees and knows all the substances in the universe of all the
times. Even if there are infinite universes, the pure soul can see
and know all objects of all times.
751. All Comprehensive Knowledge (Samahit): All the
problems of all beings have solution in the all comprehensive
knowledge of pure soul.
752. Well-Placed (Susthit): To be placed in pure soul
is the best placement, with life of infinite happiness and
engrossment.
753. Best of Health (Svasthyabhak): The pure soul is in the
best state of health when all infinite properties have perfectly
manifested and there are no impurities.
754. The Best Doctor (Svasth): The best doctor never falls
sick and prevents others from falling sick. The pure soul is
the best doctor and those who follow Him become healthiest
forever.
755. Absence of sickness of Karmic Particles (Nirajask):
When karmic particles are separated, the soul becomes the
healthiest. The knowledge of pure soul is the medicine that
removes all Karmas.
756. Absence of Festivals (Niruddhav): The worldly life
is characterised by celebration of festivals in order to forget
unhappiness or sorrows. The pure soul has its life within and
has eternal festivals.
757. Absence of Coating of Karma (Alep): The mundane
existence is described as coating of Karma over the soul. The
realisation of pure soul leads to removal of coating and its true
nature emerges.
758. Absence of Stigma (Nishkalankatma): The pure soul
is without any stigma, slur, blemish, disgrace, etc. The mundane
existence is actually full of disgrace and humiliation.
759. Absence of Attachment (Vitarag): The pure soul has
the inexhaustible treasure of its own. Presence of attachments
would imply some imperfection in its treasure.
760. Absence of Desires (Gatasprih): Such is the immense
power of pure soul which uproots all desires forever and these
never rise again.
761. Subjugation of Senses (Vashyendriy): One who
embarks on the path of realisation of pure soul, subjugates the
subject matter of senses.
762. Free From Shackles of Bondage (Vimukttatma): In
the state of Moksha, a soul is completely free from the shackles
of karmic bondage. The understanding of the concept of pure
soul is to realise the eternal nature of the soul.
763. Unobstructed Existence (Nihsaptna): The pure soul

has smooth, secure and uninterrupted existence as there are no
enemies or opposite forces.
764. Conqueror of Senses ( Jitendriy): With the presence
of complete knowledge, vision and eternal happiness, senses
have no function to discharge.
765. The Ocean of Calmness (Prashat): With the absence
of karmic substances, the pure soul becomes an ocean of
calmness.
766. The Sage with Infinite Brilliance (Anantadha-
marshi): All the infinite properties of the pure soul blossom
within imparting infinite brilliance to him.
767. Well Being For All (Mangal): Mundane life is
characterised by misery but the realisation of eternal nature of
pure soul ensures well being for all.
768. The Greatest Cleanser (Malaha): The concept of
pure soul is the cleanser who provides the strength and means
to come out of the quagmire of Karmas and enjoy eternal
happiness.
769. Absence of Sorrows and Sins (Anagh): Ignorance of
pure soul is the greatest sin and cause of sorrows. The pure soul
enjoys absolute happiness forever.
770. Uniqueness (Anidrik): The infinite treasure of the
soul is confined within and cannot be experienced by other
matters or souls.
771. Worthy of Similization (Upamabhut): Although
no simile fits the pure soul, it can only be explained through
similization.
772. Worth seeing by All (Drishti): Infinite fortune smiles
on those who see and realise the pure soul.
773. Imperceptible (Agochar): The pure soul cannot be

easily perceived by senses. It is during the experience, the
infinite treasure unfolds itself.
774. Godliness (Daiv): The pure soul is not God as doer,
regulator and creator of the universe but it is as divine as God
and deserves the devotion of the same kind.
775. Incorporeal (Amurt): One has to think in terms of
abstract properties of knowledge, happiness, etc. to understand
the concept of pure soul.
776. Personification (Murtiman): Although the pure soul
is abstract, it is possible to personify the same. The shape
of pure soul is equivalent to the size of the body of the last
human birth.
777. One and One Only (Ek): The pure soul is a unique
entity in the universe, occupies extraordinary status and requires
extraordinary understanding to realise the same.
778. One but with Infinite Properties (Naik): Although
the pure soul is one, it has infinite properties and forms and
has eternal existence.
779. Non-Engrossment with Others (Nanaikatava – drik):
The pure soul is absolutely engrossed with the self/oneness and
never ever gets engrossed with other substances.
780. Comprehension through Spiritual Knowledge
(Adhyatmagamya): The subject matter of spiritual literature
is the soul and it is comprehended through meditation and
contemplation.
781. Incomprehensible Through Pseudo-Spiritualism
(Agamyatma): Real spirituality is concerned with the pure soul.
Any other type of spiritualism leads nowhere and hence called
pseudo spiritualism.
782. Respected by Yogis (Yogavandit): The great yogi

respects spirituality concerning the pure soul. Only those who
realise the pure soul, are revered and respected by true yogis.
783. Expert in Yoga (Yogavid): The realisation of pure
soul and attempts to contemplate on the eternal nature of pure
soul is real yoga.
784. Omnipresence (Sarvatrag): The omniscient has the
knowledge of all that is present in the universe. The pure soul
is called as omnipresent.
785. Eternal knowledge (Sadabhavi): The pure soul has
eternal existence and knows all matters, all times, all areas
and all states of existence. There is nothing beyond this
knowledge.
786. Vision of Matters of All Times (Trikal-Vishayarth-
Drik): With an extraordinary visionary ability, all substances
of all times are seen by the pure soul in the smallest unit of
time.
787. Imparter of Happiness to All (Shankar): Happiness
comes from within the pure soul and not from any outside
object. The pure soul is said to be the imparter of happiness
to all.
788.The Preacher of Happiness (Shanvad): The Omniscient
has preached to the whole world that real happiness lies in
realisation of pure soul. Sensuous happiness is short-lived and
at best momentary.
789. Controller of Mind (Dant): The realisation of pure
soul is possible through control of mind. Once the control is
exercised on the waverings of mind, focus on pure soul gets
facilitated.
790. Divorce of Senses (Dami): Senses operate freely in
the mundane existence. Once attention is completely diverted
to pure soul, senses are not heeded and hence are said to have
been divorced.
791. Embodiment of Universal Forgiveness

(Kshantiparayan): All substances behave as per their innate
nature and hence no scope for any complaint/praise. Thus, a
believer in pure soul becomes the embodiment of universal
forgiveness.
792. The Lord of the Universe (Adhip): The pure soul
has only imparted the true knowledge of the universe and
laws governing the same and hence called as the Lord of the
Universe.
793. Eternal Happiness (Paramanand): Efforts that do
not lead to happiness are not worth pursuing. The pursuit of
pure soul leads to eternal happiness and hence worth pursuing
at any cost.
794. Transcendental Knowledge (Paratmajna): The pure
soul is transcendental divine light that reveals oneself and all
the objects in the universe.
795. The Almighty (Paratpar): The pure soul is the most
powerful entity in the universe. No substance matter can be
compared with the pure soul in any respect.
796. Dear to All Beings in the Universe (Trijagat-Vallabh):
Everyone thinks of the Almighty / the pure soul and consider
Him as the dear one to himself.
797. Worshipped by all in the Universe (Abhyarch): The
idea of worship ultimately culminates into worshiping the
pure soul who is almighty, omniscient, omnipresent and has
omnivision and can help directly/indirectly in improving the
lot in present/future life.
798. Benefactor to All in the Universe (Trijagat-
Mangaloday): As realisation of pure soul, ultimately leads to
eternal happiness, it is benefactor of all.
799. Worshipped by the Kings in the Universe
(Trijagatpati-Pujanghri): The most powerful, rich and noblest
of kings of humans and heavens worship the pure soul.
800. Crown of the Universe (Trilokagrashikhamani): Pure

souls adorn the universe like the crown of the King. It is
symbolic of sovereignty and power that pure soul wields in the
universe.
801. Vision of All Times (Trikaladarshi): The omniscient
has the vision of all times – past, present and future and of all
objects in the universe.
802. The God of the Universe (Lokesh): The pure soul,
by virtue of immense and infinite power, is the God of the
universe. The pure soul is the divine entity, revered by all
beings in the universe.
803. The Protector of the Universe (Lokadhata): One
is engrossed with the self and does not interfere in the
functioning of other substances. Knowledge of the universe is
revealed by the pure soul and hence protector of the knowledge
of universe.
804. Steadiness in Vows (Dradhavrat): The pure soul
is strictly engrossed with self and this is the greatest vow
observed by the same. The pure soul displays steadiness in
vows/pledges.
805. Unprecedented Experience (Sarvalokatig): The
experience of the pure soul is unique and unprecedented in
one’s life, never experienced before in any form or part of the
universe by the same soul since eternity.
806. Worthy of Worship (Pujya): The path to Moksha
is revealed only by the Omniscient and hence the efforts in
this direction lead to eternal happiness and hence this state is
worthy of worship.
807. Unparalleled Character (Sarvalokaikasarathi):
Knowledge of pure soul is unusual, unprecedented and
unparalleled/unique and when followed ensures victory over
senses/karmic bondage for anybody/everybody who follows his

preachings.
808. Most Ancient (Puran): The soul is eternal, it has no
beginning and no end. Some people take interest in research
on ancient objects and attempt to trace the history. But the
pure soul is the most ancient object.
809. Prominent Person (Purush): All persons although
have the same capability, do not attempt to realise the same.
Prominence is achieved only when the pure soul is realised.
810. The First of its Kind (Purv): Once a person experiences
the pure soul, it is the first of its kind and does not resemble
anything that might have happened before in one’s life.
811. The Real Author of Scriptures (Kritapurvan-
gavistar): All true scriptures are based on the preachings of
the pure soul. He is the real author. Truth can be preached
only by one who has the entire knowledge of everything in the
universe of all times.
812. The First Among All Gods (Adidev): The heavenly
beings are known as Gods but they too worship the pure soul
and wish to achieve Moksha . Thus,the pure soul is first among
all Gods.
813. The First Among All Great Ancient Persons
(Puranadhya): The great ancient epics depict ancient persons
of eminence but the Omniscient is the best among all as it has
eternal relevance.
814. The First Among All Preachers (Purudev): None of
the great preachers can match the Omniscient / Tirthankara
whose teachings enable millions of human beings to achieve
salvation and eternal bliss.
815. The First God of All Gods to be Worshipped
(Adidevata): The Omniscient becomes the first and only God to
be worshipped for achievement of salvation as knowledgeable
beings whether in heaven or human race worship the pure

soul.
816. The Epoch Making Person (Yugamukhya): The
history of the mundane world refers to other beings as epoch-
making persons but it is not so as they have only temporary
relevance as against the eternal relevance of pure soul.
817. The Senior Most of the Era (Yugajyesht): All souls
are ageless as never born but those who achieve Moksha can be
called as seniors compared to those who do not or do so later.
818. The First Preacher of the Era (Yugadisthitideshak):
Only when some one achieves the state of omniscience and
the gospel of pure soul is taught, the new era is said to have
set in.
819. Grandeur of Salvation (Kalyanavarn): The demeanour
of pure soul is that of liberation. The effect, manifestation,
changes, image and mould of pure soul is noting but liberation
only.
820. Synonyms of Salvation (Kalyan): The state of pure
soul, state of the Omniscient and salvation are synonyms where
full manifestation of the nature of soul takes place.
821. Inclined to Salvation (Kalya): Knowledge of pure
soul is conducive to achievement of salvation, provided one
makes efforts for the same.
822. Adorned with Signs of Salvation (Kalyan Lakshan):
The realisation of pure soul leads to infinite eternal benefits and
hence the pure soul is adorned with all signs that symbolise
eternal happiness and salvation.
823. The Nature of Salvation (Kalyan Prakriti): The nature
of soul is to realise its own true nature and salvation. The soul
is inclined to achieve salvation by its own nature.
824. Brilliance of Salvation (Dipakalyanatma): Among all

the substances, no one has the brilliance of salvation as the
pure soul.
825. Salvation – Without Sins (Vikalmash): In the state
of salvation, pure state of soul has fully blossomed and hence
there are no sins or evil deeds performed by such souls.
826. Salvation – Without the Blemish of Karma
(Vikalank): Salvation implies complete absence of Karma. The
true nature of soul is without the influence of Karmas.
827. Salvation – Without Physical or Karmic Bodies
(Kalatit): The physical or karmic body in any form of existence
is associated with the mundane existence of soul. The liberated
souls have life of their own without the existence of physical
body.
828. Salvation through Annihilation of Sins (Kalilaghna):
when the sun shines, darkness is annihilated, achievement of
salvation and destruction of sins take place simultaneously.
829. Salvation like shine of Full Moon (Kaladhar): Like
the no moon grows into full moon, the pure soul also graduates
from the very first realisation to salvation. However, salvation
is infinitely more beautiful and pleasant than the full moon.
830. The Goal of Gods (Devadev): The pure soul is the
God of heavenly gods and hence the goal of all gods.
831. The Master of the Universe ( Jagannath): There is no
one in the universe as powerful, happy and wonderful as the
pure soul and hence everybody who is enlightened revere the
pure soul as the Master of the Universe.
832. The Kinsman of the Universe ( Jagadbandhu): The
pure soul/God is the kinsman of all souls in the universe. He
belongs to the same fraternity of soul.
833. All-Pervading ( Jagatvibhu): All creatures in the

universe are souls. All the properties of pure soul are pervading
in all of them.
834. Well-Wisher for all Beings ( Jagaddhitaishi): The
realisation of pure soul augurs well for welfare of all beings
in the universe. If such preachings are followed, one will
certainly achieve eternal bliss/salvation. Thus, the pure soul is
well wisher for all beings.
835. The Knower of All in the Universe (Lokajna): All
things and conditions in which these things exist in the
universe are known and there is nothing that is hidden from
the pure soul.
836. All - Permeating (Sarvag): The pure soul always
remains within its own space. The whole universe is reflected
in the area of soul but in fact the soul does not permeate any
other object. Through knowledge, the pure soul permeates all
in the universe.
837. Senior Citizen in the Universe ( Jagadagraj): One
who has realised the pure soul/achieved salvation is a senior
citizen of the universe, the wise and knowledgeable being.
838. Guru for All Species (Charachar Guru): The
Omniscient is the guru of all species. By following the pure
soul as Guru, one can achieve salvation.
839. Non-divulging Nature of Pure Soul (Gopya): The
pure soul is not a mere subject matter of discussion or writing.
The nature of pure soul is that of non-divulging type as once
one delves into it, one would not like to come out of it.
840. Hidden Nature of Pure Soul (Gudhatma): The senses
will not be able to comprehend the nature of pure soul. The
pure soul is subject matter of experience as the same is abstract
and hidden.
841. Mystical Nature of Pure Soul (Gudhagochar): The

concept of pure soul is mystical, occult and enigmatic. Without
sharp abilities, it is not feasible to know the same.
842. Pure Like the New Born Baby (Sadhyojat): The
experience of pure soul is like that of the birth of new born
baby – pure without any distortions, attachments, blemish of
sins, etc.
843. Enlightened Soul (Prakashatma): Those souls who
acquire the knowledge of pure soul and realise the same have
the brilliance of divine nature and are known as enlightened
souls.
844. Luminous Nature of Pure Soul ( Jval-Jjvalan-
Satprabh): Luminous objects like stars, etc., are eulogized. The
pure soul is infinitely more resplendent, bright and luminous
so that the entire universe is seen in the infinite brightness of
pure soul.
845. Sun Like Brilliance (Adhiyavarn): Some people
worship the Sun. In fact, it is the sun like quality of pure soul
which is mistaken for an object of worship.
846. Gold Like Lustre (Bharmabh): Just as the pure gold
has its own lustre and is inseparable from pure gold, the pure
soul has its own divine lustre and the same is inseparable from
the pure soul.
847. Best Halo (Suprabh): Brilliant objects like the sun,
the moon, the stars, etc., have halo around them. The pure
soul has also halo of its own, an animate halo. This is the best
halo.
848. Golden Halo (Kanak-prabh): The pure soul has
gold like halo and not the sun like which one cannot see
continuously due to heat and brilliance. But this halo can be
seen with ease and enjoyed.
849. Golden Colour (Suvarn-varn): The pure soul being

an abstract entity does not have colour as one of the properties
as atoms have. However, it has divine colour similar to that of
golden colour.
850. Excessive Radiance (Rukmabh): The countenance of
pure soul is made up of excessive radiance, which is splendid
and clear.
851. Brilliance of Billions of Suns (Samaprabh): In the
description of pure soul, all poetic imaginations look very small
and trifle. The brilliance of pure soul is here described to be
greater than that of billions of suns put together.
852. Halo of Heated Gold (Tapaniyanibh): When heated,
gold assumes very bright halo. The pure soul is compared to
this type of halo. Only through meditation on the pure soul
one can realise such halo.
853. Highest Peak (Tung): There is no other tall object
that ensures reaching the highest level of knowledge, happiness,
power, etc., other than that of realisation of pure soul.
854. Halo of the Rising Sun (Balakarbh): The realisation
of pure soul is like rising of the sun where the darkness of
ignorance goes away and a fresh beginning of living a life of
pure soul commences.
855. Radiance of Fire (Anal-prabh): Fire has three
important features – light, heat and cooking/ripening/maturing.
The pure soul represents light of knowledge, heat/burning
leads to destruction of karmic substances associated with the
soul and as a result of these, the pure soul matures or the true
nature of pure soul surfaces.
856. Halo of Silver lining of Evening - Clouds
(Sandhyabhrababhru): The halo of pure soul is unique and not
comparable, yet attempt is made to explain the nature of pure
soul through halo of silver lining of clouds.
857. Gold Like Radiance of Pure Soul (Hemabh): The

pure soul’s radiance is compared to that of pure gold. Just as
pure gold is devoid of the presence of any of other metal, the
pure soul is devoid of malignity of Karma.
858. Splendour of Heated Gold Coin (Taptachami-
karaprabh): The splendour of pure soul is like that of heated
pure gold coin, reflecting utmost purity.
859. Image of Heated Gold (Nishtaptakanakachhay): The
image of pure soul is like that of heated gold with all features
including splendour/halo/brilliance.
860. Stunning Brilliance of Treasure (Kanatkan-
chansannibh): Just as one gets stupefied seeing huge gold
treasure, one gets stunned seeing the treasure of pure soul.
861. Distinct Class of Pure Gold (Hiranyavarn): The
pure soul has distinct class of one’s own and is different from
other substances. Its purity is compared with complete purity
of gold.
862. Appealing/Charming as Gold (Svarnabh): Like
gold, the concept of pure soul is appealing to all and one who
understands its nature will definitely be captivated by the
same.
863. Magical Pitcher of Gold (Shatakumbhani-bhaprabh):
The pure soul is like the magical pitcher where no matter how
much is taken out, it always remains full. The pure soul is
inexhaustible treasure of infinite properties.
864. Enjoyable as Gold (Dhyumnabh): People enjoy
to wear gold ornaments as it enhances charms and beauty.
Similarly, the realisation of pure soul is enjoyable as it imparts
happiness which is eternal.
865. Glitter of Gold ( Jatarupabh): Gold is known,
recognised and seen as glittering object, the pure soul has
its own glitter and the same is known and realised in the
experience of pure soul.
866. Light of Heated Gold (Taptajambunaddhyuti):

The heated gold emits light. Similarly, when a person observes
various austere practices, one realises the light of the soul. The
pure soul emits its own light.
867. Elegance of Gold (Sudhaitakaladhaitashri): Like gold,
the pure soul has its own elegance and grace which manifests
with its realization.
868. Glamour of Gold (Pradipt): Just as wearing of
golden ornaments adds to the glamour, the glamour of soul
lies in realisation of pure soul and achievement of the state of
omniscience.
869. Golden Soul (Hatakadhyuti): When one gets
enlightened, one experiences the wonderful, elegant and most
glamorous nature of soul of perpetual bliss and happiness.
870. Goal of Disciplined Beings (Shishtesht): Discipline
is practiced only with a view to knowing the eternal nature of
pure soul.
871. Confirmation of God (Pushtid): Realisation of pure
soul leads to confirmation of its nature. The believer in the
pure soul identifies with the God within and attempts to
achieve the same.
872. Eternal Nourishment (Pusht): The experience of
nature of pure soul itself provides eternal nourishment to these
souls. The pure soul is self-invigorating.
873. Self-Evident Nature (Spasht): The nature of pure
soul is self-evident, although in the beginning, this is partially
evident and in the state of omniscience, the nature is fully
evident.
874. Unequivocal Words and Meaning (Spashtakshar):
Whatever has been revealed by the Omniscient is distinct,
categorical and unequivocal. There is no scope for any
ambiguity.
875. Competent (Ksham): The pure soul is competent and

capable of achieving eternal happiness. Such capabilities lie
within a soul. One has to realise such competence and make
spiritual endeavours.
876. Uprooting of the Inimical Karmas (Shatrughna):
Once enlightenment takes place, Karmas that are inimical
to the manifestation of true nature are conquered. In the
beginning, Karmas are partially uprooted and finally destroyed
with the achievement of emancipation.
877. Without Enemies (Apratigha): In the mundane
existence, Karmas are inimical to the eternal nature. But once
salvation is achieved, the pure soul has no enemies.
878. Infallible (Amogh): The nature of pure soul is infallible
and unerring. One who has unlimited faith in the eternal
nature of soul, remains infallible.
879. The Greatest Sermoniser (Prashasta): The sermons of
the Omniscient are meant for realisation of the pure soul and
thereby to attain eternal happiness and peace. These sermons
are relevant to all beings in the universe for all times, ages
and places.
880. Rule of Pure Soul (Shasita): The Omniscient has
revealed the nature of all substances in the universe. He has not
made the rules. By following them, one can become liberated.
881. Self-Born Nature of Pure Soul (Svabhu): The nature
of pure soul is self-evident, self-proved, self-begotten and
ingenerate. This cannot be achieved by anyone’s grace or gift.
882. Peace Loving Nature (Shantinisht): The mundane
existence is characterised by unhappiness and anxieties and
the life of pure soul is characterised by peace, tranquility and
happiness.
883. The Best of Monks (Munijyesht): The knowledge of
eternal nature of soul yields happiness in one’s own life. The
greatest of monks are the practitioners and preachers of peace

within and outside.
884. Infinite Treasure of Peace (Shivatati): The pure soul
is the treasure house of peace and tranquility. None of the
properties infringe on the nature of peace.
885. Bestower of Moksha (Shivaprad): Moksha is bestowed
to those souls who engross themselves in the peace loving
nature of pure soul.
886. Pacifier (Shantid): The realisation of pure soul pacifies
oneself and complete engrossment with the pure soul leads to
complete pacification of oneself.
887. Pacificatory Nature (Shantikrit): Just as sugar is sweet
because of its properties, the pure soul is pacifier because of
its nature. Peace is something ingrained in the pure soul and
cannot be separated.
888. The Ocean of Peace (Shanti): The state of omniscience
is the ocean of peace and tranquility. If the same is not so
peaceful, why would anyone give so much importance?
889. Brightness of Peace (Kantiman): The pure soul
radiates peace and its brightness is that of peace.
890. Fulfiller of All Desires (Kamitaprad): All that we
aspire – peace, happiness, power, knowledge, vision, etc., are
fulfilled in a single effort of realisation of pure soul and these
achievements last forever.
891. Treasure of Benediction (Sheyonidhi): All properties
of soul manifest in the state of realisation and lead to eternal
welfare. The pure soul is thus a treasure of eternal welfare.
892. The Abode of Righteousness (Adhishtan): Dharma/
righteousness has to flow from the pure soul only. dharma
and pure soul cannot be separated. The pure soul is the abode
of dharma.
893. No Disgrace from other Substances (Apratisht): No

other substance can ever cause any disgrace to pure soul. The
existence of pure soul is established by one’s own soul and not
by others.
894. Self-Consecration (Pratishtit): The real consecration
is installation of pure soul within one’s consciousness. The
installation of the idol is considered to be a sacred act, then the
installation of pure soul within is infinitely more honourable
and dignified act.
895. Well Poised Nature (Susthir): Once a person realises
the nature of pure soul, one is well poised or well established
in oneself.
896. Immovable Nature (Sthavar): Salvation means the
end of wanderings and having a stable and stationary state. It
is in the mundane world that the soul keeps wandering from
birth to birth and place to place.
897. Firmness of Pillar (Sthanu): Like firmness of pillar,
the pure soul in the state of salvation is firmly placed and is
motionless; no wanderings and waverings, occur in that state.
898. Earth-Like Vast Expansion (Prathiyan): The
description of pure soul, like the earth is elaborate and
voluminous and cannot be captured in a few words in view of
intricate and eternal nature.
899. Well-Known Like the Earth (Prathit): The earth is
well known to everybody as beings live on the earth. The pure
soul is known to all as all dwell in it.
900. Earth-Like Great (Prithu): The earth is great as
it is inhabited by all. The pure soul is the greatest and most
wonderful substance in the universe and no language or
expressions are enough to describe the greatness of pure soul.
901. Space-Like Infinite Nature (Digvasa): Like the

space is infinite, the pure soul has infinite properties which are
transparent, without any cover, cannot be burnt or destroyed,
and cannot be conquered or killed.
902. Girdle of Air (Vatarashan): The pure soul is absolutely
transparent and is surrounded by nothing but air. It is described
here to be encircled by air which is not a blockade at all.
903. The Lord of Naked Monks (Nirgranthesh): To
manifest the naked/transparent nature of pure soul is the task
in which monks are involved. Life of consciousness/pure soul
is as naked as the space.
904. Without Clothings (Nirambar): Just as the space
is not clothed, the pure soul is transparent. There is nothing
hidden inside. All the properties of pure soul manifest in the
state of omniscient/Moksha.
905. Without Any Possession (Nishkinchan): Once a
person understands the possessionless characteristic of pure
soul, he will gradually/immediately give up the worldly
possessions. Passion for possession interferes with the nature
of contemplation and meditation of pure soul.
906. Without Desires (Nirashans): With the realisation of
eternal existence and life of pure soul, desires vanish. In the
state of Moksha, there are no mundane desires.
907. The Third Eye of Knowledge ( Jnan-chakshu): The
third eye of knowledge enables the pure soul to see the universe
in its entirety. The human eyes may be deceived but not the eye
of knowledge – a property of pure soul.
908. Without the Veil of Illusion (Amomuh): Beings in
the mundane existence suffer from the veil of illusion and
ignorance. Those who know the pure soul do not have the veil
of illusion.
909. Heap of Brilliance (Tejorashi): The pure soul is a

heap of brilliance. Each property is a heap of infinite forms
and the pure soul is a heap of infinite heaps.
910. Infinite Glory (Anantauj): The pure soul has attracted
the attention of the greatest philosophers, saints, intellectuals
and even of common man. The pure soul has eternal infinite
glory.
911. The Ocean of infallible Knowledge ( Jnanabbhi): Just
as the ocean is full of water, the pure soul is full of knowledge.
the knowledge of pure soul is vast and deep. This is infallible,
reliable and powerful.
912. The Ocean of infinite Piousness (Shilasagar): Each
of the property of pure soul is pious and pure and termed
as ocean of piousness. The pure soul has infinite piousness,
which is eternal and everlasting.
913. Heap of Infinite Brilliance (Tejomay): The pure soul
is made up of a heap of infinite brilliance, the heap continues
to be eternal and radiates the same level of radiance, for all
times.
914. Unfathomable Light (Amit-jyoti): The pure soul is
bright, luminous and divine. This divinity aspect is impossible
to fathom in any objective or scientific manner but possible to
experience the same in meditation.
915. Icon of Light ( Jyotimurti): The pure soul is a statue/
idol/image of light. Personification and incarnation of pure
soul is understood through enlightenment.
916. Destruction of Ignorance (Tamopah): When the
knowledge of pure soul is obtained, ignorance about pure soul
goes away and the journey to Moksha begins.
917. The Real Crown of the Universe ( Jagachchuda-mani):
The King’s prosperity is not lasting. The pure soul’s enrichment
is everlasting and unparalleled in the universe. Therefore, the

pure soul is the real king and crown of the universe.
918. Splendorous (Dipt): The pure soul is resplendent and
lustrous. Nothing can be compared with the radiance/brilliance
of pure soul.
919. The Greatest Ocean of Eternal Tranquility (Shanvan):
When the pure soul is realised one finds in it the greatest ocean
of peace and eternal tranquility.
920. Removal of All Barriers (Vighnavinayak): When the
attention is completely focused on the pure soul, all barriers of
attachments to spiritual peace are eliminated.
921. Destroyer of Sins (Kalighna): Contemplation of pure
soul leads to automatic destruction of sins. Ignorance of eternal
nature of one self is the greatest sin and father of all sins.
922. Destroyer of Enemy of Karma (Karmashatrughna):
Karmas are antithesis of pure soul as these do not exist in the
pure soul and get destroyed with the attainment of salvation.
923. Illuminator of the Universe (Lokalokaprakashak): Just
as a mirror reflects the objects, the pure soul in the state of
omniscience reflects the entire universe. Only the pure soul
has this unique quality of reflecting the entire universe of all
times.
924. Without Slumber (Anindralu): Sleep/slumber is a
phenomenon associated with the body. The pure soul never
sleeps.
925. Liberated from Lethargy (Antadralu): Spiritual
lethargy is termed as indulgence in body activities. A pure soul
is completely liberated from this spiritual lethargy and lives a
life of awakened consciousness.
926. Eternal Awakening ( Jagaruk): Once the futility
of worldly life is understood, one gets spiritually awakened,
becomes preoccupied with the self, leading to ultimate eternal

awakening.
927. Radiance of Knowledge (Prabhamay): The radiance of
knowledge spreads across the entire universe at all times, unlike
the sun which radiates only a limited part of the universe.
928. The Owner of the Greatest Fortune (Lakshmipati):
The infinite properties of pure soul is the greatest fortune the
soul possesses. No fortune in the mundane life or all fortunes
of all worldly persons in the universe can ever match the
fortune of the pure soul.
929. The Light of Universe ( Jagajjyoti): The pure soul
has complete knowledge and hence termed as the light of
universe.
930. The King of Righteousness (Dharmaraj): The pure
soul knows and follows what is right and thus called the
greatest king of righteousness.
931. Well Being of the Subjects (Prajahit): A good King
will always take care of the well being of his subjects. The
omniscient, the pure soul has revealed the true nature of soul
and other substances for the welfare of the subjects of the
universe.
932. Eternal nature of Moksha (Mumukshu): The eternal
nature of the soul is that of the state of Moksha. When such
desire gets kindled in a being, a person will undertake all
spiritual efforts needed to obtain Moksha.
933. Expert in Knowledge of Bondage and Moksha
(Bandh-Mokshajna): Moksha is nothing but absence of bondage
and complete manifestation of attributes of pure soul. It is
the knowledge and constant contemplation of pure soul that
eliminates the bondage.
934. The antithesis of Senses ( Jitaksh): Interest in senses

denotes interest in matters of body, which is anti-thesis of
interest in pure soul. Operation of senses acts as barriers to
self-realisation.
935. Conqueror of Passions ( Jitamanmath): Spiritual
endeavours aim at conquering the passions and getting more
and more engrossed with the pure soul.
936. Display of Mode of Quietude (Prashantara-
sashailush): The mode of pure soul is that of quietude and
each of this mode displays peaceful disposition which is not
perturbed by any of the external events.
937. Leader of Potential Seekers of Moksha (Bhavya-
petakanayak): The concept of pure soul has always been
the guiding principle and the pure soul/omniscient is the
undisputed leader of all of those seeking Moksha.
938. The Authentic Person (Mulakarta): The concept of
pure soul is explained by the omniscient in all dimensions and
the scriptures based on those preachings or principles revealed
by Him are authentic.
939. Indivisible Light (Akhilajyoti): The light of pure soul
is such that all the matters in the universe are visible under
this light. All the objects in the universe are reflected without
any discrimination or division.
940. Destroyer of All Impurities (Malaghn): Attachments
to worldly objects are distortions of the nature of pure soul.
When malignity of attachments goes away, the pure soul
manifests fully.
941. Key to Moksha (Mulakaran): The fundamental
causative factor in Moksha is realisation of the nature of pure
soul. The desire to seek spiritual happiness, ignites the whole
process of Moksha.
942. Authoritative Person (Aapt): An authoritative person

is one who experiences the self so that others can trust him
and follow the path shown by him.
943. The Lord of Oratory (Vagishvar): The omniscient
influences millions of beings. His speeches have eternal
relevance. None can match this level of art of oratory and
hence called the Lord of oratory.
944. Welfare Orientation (Shreyan): Liberation from the
mundane existence is the benefit one gets by knowing the
nature of pure soul.
945. Propitious Preachings (Shrayasokit): The
preachings of the Omniscient lead to eternal happiness
and liberation. It is an auspicious thing to understand his
preachings.
946. A Trustworthy Testimony (Niruktavak): The
statements of Omniscients are authoritative, meaningful,
purposive and reliable to those who wish to realize Moksha.
947. The Best Spokesman of Divinity (Pravakta): Those
who are omniscient can only be the spokesman of divinity or
truth in the universe. A spokesperson has to know everything
in entirety and cannot be ignorant about the truth.
948. Self-Authorised Spokesman (Vachasamish): The pure
soul is a self-declared spokesperson of truth in the universe,
as He knows the truth. He does not need any authority from
others.
949. Destroyer of Lust (Marajit): Sexual cravings are
found in abundance in worldly existence. The pure soul does
not have even an iota of such desires and hence said to have
confuered lust.
950. Knowledge of Nature of All Substances (Vishvabhavit):
The omniscient knows the nature of all substances along with
their properties and forms.
951. Extra-ordinary Body of the Omniscient (Sutanu):

The body of the omniscient is without thirst, hunger, worry,
fear, disease, old age wrinkles, attachment, detachment, anger,
sleep, ego, illusion, sweat, urine, stool, feelings of surprise or
sadness, etc. It is lightest of all bodies and can walk or move/
sit in air/space without any support. The physical body of an
Omniscient rises a few thousand feet above the ground.
952. Moksha - Disembodied State (Tanunirmukta):
Moksha is a state of perfect life of soul where the soul is
desembodied.
953. Best Abode (Sugat): Liberation is the best state a soul
can achieve and this is possible only through the realisation of
the pure soul.
954. Destroyer of False Belief (Hatadurnay): With the
realisation of pure soul, all other beliefs will look trivial and of
no avail and will be automatically destroyed.
955. The God of Moksha’s (Shrish): The pure soul is the
only God and enjoys blissful existence of Moksha.
956. Lotus Feet of the Lord / God (Shrishritapadabja):
Following of the path of pure soul is symbolized with lotus
feet, feet indicates walking on / following the path and lotus
indicating its afloating characteristics.
957. Fearlessness (Vitabhi): Fears of this life, next life, loss
of property/friends/relatives, fears of sudden losses or death, etc
will vanish with the awareness of the eternal nature of self.
958. Remover of Fears from Others (Abhayankar): One
who follows the preaching of the pure soul will not fear others
as he has sought eternal sanctuary in the same.
959. Annihilator of All Guilt (Utsannadosh): Not knowing
the pure soul is the greatest guilt or the father of all guilt.
When the pure soul is awakened, all guilt is annihilated.
960. Uninterrupted Eternal Happiness (Nirvighna): The

pure soul enjoys uninterrupted eternal peace and happiness
and no one in the universe can disrupt the same.
961. Quiescent (Nishchal): The pure soul is firmly
engrossed with the self and nothing can move, disrupt and
undo the same.
962. Lover of All Souls (Lokavatsal): The preachings
champion the cause of all souls in the universe.
963. The Best in the Universe (Lokottar): Life of a pure
soul is the best life in the entire universe.
964. Master of the Knowledge of Universe (Lokapati):
The omniscient has knowledge of everything in the universe
and thus called the Master.
965. The Eye of the Universe (Lokachakshu): The
knowledge of the omniscient flows from omnivision - an eye
seeing the entire universe of all times and space relating to all
substances.
966. Endowed with Infinite Wisdom (Aparadhi): The
wisdom that decides to adopt the path of pure soul is infinite
in nature as it lasts for infinite time and ensures eternal/infinite
happiness.
967. Endowed with Steady Wisdom (Dhiradhi): The pure
soul is endowed with steady wisdom, and never looks back to
the mundane life.
968. True Path of Wisdom (Bhuddhasanmarg): The path
of pure soul is the true path of wisdom. When one’s mind is
directed towards other paths, it will not ensure eternal bliss
and happiness.
969. Pure (Shuddha): The mundane existence of the soul
is associated with the Karmas and hence called impure. Once
the soul is disassociated with Karma it is called pure soul.
970. Revealer of True and Sacred Preachings

(Satyasunritavak): True and sacred preachings are those that
relate to pure soul, as they alone only can ensure salvation and
eternal happiness.
971. The Pinnacle of Wisdom (Prajnaparamit): It is the
pinnacle of one’s wisdom to realise the true nature of pure soul
and achieve eternal happiness. Wisdom directed to achieve
mundane objectives is not wisdom at all; it is transient and
does not involve eternal good.
972. Abundant Wisdom (Prajna): The wisdom relating to
all times, space, substances and pure soul that ultimately helps
to adopt the path of salvation/pure soul is called as abundant
wisdom.
973. The Greatest Yogi (Yati): One who adopts the path
of pure soul has to win over all worldly desires and control the
mind. Only the great yogi can do can be a true conqueror.
974. Regulator of Senses (Niyamitendriya): When a great
discipline is maintained on the matters of body and senses,
one can devote oneself to matters of pure soul. The degree
of involvement with the pure soul determines the degree of
regulation of senses.
975. The Single Most Honourable Entity (Bhadant): The
pure soul is the single most honourable entity in the universe
as it enjoys eternal happiness and supreme status.
976. The Work of the Most Honourable (Bhadrakrit): The
bliss enjoyed by the pure soul is one’s own creation and not
created by any other object and hence called as the work of
the most honourable.
977. The Embodiment of Goodness (Bhadra): The
realisation of pure soul will ensure nothing but goodness, and
will not do any harm to anyone. It is an embodiment of all
that is good in the universe.
978. Divine Tree (Kalpavriksha): The realisation of pure

soul ensures true fulfillment of all desires. The pure soul
is compared to the mythological tree/divine tree which is
supposed to grant all desires.
979. Boon Giver (Varaprad): The realisation of pure soul
is the greatest boon ever received by oneself in one’s mundane
existence. This boon is that of infinite power and eternal
happiness.
980. Uprooter of Karmic Enemy (Samunmulita-karmari):
When a tree is uprooted, even if it looks green, eventually gets
destroyed and never grows again. Similarly, the realisation of
pure soul leads to complete uprooting of the enemy of Karmas
and ultimate destruction.
981. Destruction of Fuel of Karma (Karmakashta-
Shushikshani): Just as wood is destroyed with the fire, realisation
of pure soul is like fire which destroys the wood of karmic
bondage.
982. Competence par-excellence (Karmnya): It is the
innate competence of soul itself to achieve liberation. Only
one has to be convinced of soul’s competence of the small and
direct one’s efforts for ultimate realisation.
983. Diligent par-excellence (Karamath): The most
important and diligent work to be performed by anybody in
the universe is to liberate oneself from mundane existence of
karmic bondage by one’s own spiritual endevours.
984. Supreme Being and Highest Position (Pranshu): All
infinite powers of soul manifest perfectly and fully in the state
of Moksha only and the soul enjoys the highest position and
becomes the supreme being in the universe.
985. Excellent Discretionary Power (Heyadeyavi-chakshan):
The excellent power of discretion lies in understanding the
futility of worldly existence and the need for ascertaining the

eternal soul for lasting peace and happiness.
986. Infinitely Powerful (Anant-Shakti): When one
realises the true nature of the soul, the infinite power of the
pure soul manifests automatically.
987. Impregnable (Achchhedhya): The fort of pure soul rests
on the four pillars of faith, knowledge, conduct and happiness
and well guarded on all sides so that the fort is impregnable.
988. Annihilation of Three Enemies (Tripurari):
The realisation of pure soul is powerful enough to ensure
annihilation of the three enemies–births, diseases and deaths.
989. Knowledge of Three Times (Trilochan): The
Omniscient has knowledge of all the three times–past, present
and future.
990. The Third Eye of Knowledge (Trinetra): Those who
have realised the soul possess the third eye and are able to
observe infinitely more than what the physical eyes can see.
991. The Father of Three Worlds (Tryanbak): The universe
above the earth is known as upper part and below as the lower
part and the middle part is known as the transverse world.
The secret of three worlds is known and told by father like
Ommiscients.
992. The Eye of Three Jewels (Tryaksh): Right faith, right
knowledge and right conduct are known as three jewels. One
who has three jewels has only the real eye to see the truth.
993. Extremely Sagacious (Kevalajnan–Vikshan): The
Omniscient knows about all the forms of life in all the places
in the universe, from the lowest part of the universe to the
topmost part and beyond which is endless space.
994. Eternal Benedictory (Samantabhrad): The realisation
of pure soul and the attainment of Moksha is an irreversible
process. All other souls who follow will also attain the same
eternal benediction.
995. Silencer of the Enemy of Karma (Shantari): After

attainment of salvation, karmic particles are silenced forever
and do not raise their head again.
996. Principal of Dharma (Dharmacharya): With the
supreme knowledge of pure soul, one can guide both the
students and teachers and thus considered to be the Principal
of the School of Dharma.
997. Reservoir of Kindness (Dayanidhi): Kindness of the
Omniscient is not confined to one or a few or for particular
time or acts. It is unlimited kindness shown to all creatures.
998. Observer of Subtleties (Sukshmadarshi): The
Omniscient with his immense knowledge and power of vision
is able to observe each and every object in the universe of all
times, area/space and forms.
999. The Conqueror of the Cupid ( Jitanang): The worldly
beings are victims of flowery arrows of cupid. The pure soul is
characterised by the absence of passions and lust.
1000. Ocean of Benignity (Kripalu): The pure soul is
benign and ocean of benignity. In worldly existence, kindness
shown is highly transient and the apparent benefits disappear
over time but the pure soul and its kindness are eternal and
endless.
1001. Sermoniser par-excellence (Dharmadeshak): The
Omniscient sermonises for others, without any self interest
or any desire whatsoever. Sermons take place on their own,
without any desire or effort on the part of the Omniscient.
1002. Most Auspicious (Shubhanyu): The realisation of
pure soul is the most or the greatest auspicious event that
occurs in the infinite past of one’s life and it augurs well for
infinite future to come.
1003. Subjugation of Happiness (Sukhasadabhut):

Happiness is subservient to pure soul. Once a person realises
the pure soul, infinite happiness follows.
1004. Abundance of Fortune (Punyarashi): The realisation
of pure soul and ultimate achievement of Moksha is the most
fortunate thing to ever happen. This implies smiling of eternal
fortune in abundance.
1005. Robust (Anamay): The pure soul ever remains
healthy, robust and active. Existence of diseases will undermine
vigour, happiness or robust nature of the pure soul.
1006. The Protector of Righteousness (Dharmapal): The
unshakable belief in the pure soul keeps, sustains and nourishes
righteousness and thus the protector.
1007. The Protector of the Universe ( Jagatapal): The pure
soul does not interfere in the functioning of the universe and
solicits the same. The pure soul is thus the protector of the
universe in many ways.
1008. The Leader of the Kingdom of Righteousness
(Dharma-Samrajy-Nayak): The pure soul alone has the
complete, perfect and eternal knowledge of the functioning of
the universe. The pure soul is the only undisputed leader of the
kingdom of righteousness in the universe.
Select References
1. Amritachandra Acharya: Laghutatvasphot: Shri
Ganesh Varni Digambar Jain Sansthan, Varanasi: 1981.
2. Amritachandra Acharya: Purushhartha Siddiyupay:

Commentary by Pandit Todarmal: Shri Kundakunda Kahan
Digambar Jain Tirtha Suraksha Trust, Jaipur: 1986.
3. Ashadhar Pandit: Shri Jinasahasranama: Shri

Digambar Jain, Mumukshu Mandal, Jaipur: 1977
4. Banarsidas: Jinasahasranam Stotra: Brihat Adhyatmik

Patha Sangrah, Akhil Bharatiya Jain Yuva Federation, Jaipur:
1987
5. Banarasidas: Samayasara Natak: Shri Kundakunda

Kahan Digambar Jain Tirtha Suraksha Trust, Jaipur: 1988.
6. Daulatram Pandit: Chhahadhala: Translated by Dr

S C Jain: Kaladevi Sumati Prasad Trust, Delhi: 1993.
7. Gunbhadra Suri Bhadanta: Atmanushasan:

Commentary by Acharya Kalpa Pandit Todarmal: Shri
Ganesha Varni Digambar Jain Sansthan, Varanasi: 1983.
8. Jnanabhushan Bhattarak: Tatvagyan Tarangini: Shri

Digambar Jain Mumukshu Mandal, Mumbai: 1996.
260  Select References
9. Jain Babu Yugal: Siddha Pujan, in Jinendra Archana,

Edited by Akhil Bansal: Vimal Jain Granthamala Prakashan,
Delhi: 1997.
10. Jain Babulal: The Science of Attaining Godhood:
Translated by Hem Chand Jain, ‘Hem’: M P Jain Charitable
Trust, Delhi: 2001.
11. Jain Jayanti Lal: Acharya Kundakunda and Jain
Philosophy: General Editor, Dr N Vasupal: Research
Foundation for Jainology, Chennai: 1997.
12. Jain Jayanti Lal: Various articles on soul published
in AKKEF (Acharya Kund Kund Educational Foundation),
Kund Kund Nagar, Tamil Nadu: 1995-1998.
13. Jain Jayanti Lal: Mahavir as the Super Scientist:
International Jain Sangh, New Jersey, USA in the Special
Issue relating to “Mahavir Jayanti 2603”: 2004.
14. Jain Jayanti Lal: Pure Soul: The Reservoir of Infinite
Properties – Jivatva (Life): Jain Agam, Oct.-Dec. 2000: Jain
Mission, New Delhi.
15. Jayasena Acharya: Tatparyavritti: Commentary on
Samayasara of Kundakunda, Shri Samayasara Prakashan
Samiti, Sholapur: 1983.
16. Jinasena Acharya: Adipuran Chapter 25: on
‘Jinasahasranam: Bharatiya Jnanpith Publication: 1998
22. Kanji Svami: Pravachana Ratnakar, Part 11,
Lectures: Shri Kundakunda Paramagam Pravachan Trust,
Mumbai: 1987.
17. Kasliwal Dipachand Shah: Chidvilas: Shri

Kundakunda Kahan Digambar Jain Tirtha Suraksha Trust,
Jaipur: 1984.
18. Kundakunda Acharya: Ashtapahuda: Shri Digambar

Jain, Svadhyay Mandir Trust, Sonegarh: 1973.
19.Kundakunda Acharya: Niyamasara with commentary

by Padmaprabhamaladharideva titled Tatparyavritti: Pandit
Todarmal Sarvodaya Trust, Jaipur: 2000.
20. Kundakunda Acharya: Panchastikayasangraha,

commentary by Shri Amritachandra Acharya titled
Samayavakhya: Pandit Todarmal Smarak Trust, Jaipur:
1998.
21. Kundakunda Acharya: Pravachanasar, Commentaries

by Amritachandra Acharya and Jaysena Acharya: Shri
Kunda-Kunda Kahan Sarvodaya Trust: 1996.
22. Kundakunda Acharya: Samayasara, commentaries

by Acharya Amritachandra and Jayachand Chabra: Pandit
Todarmal Trust, Jaipur: 1998.
23. Nemichandra Siddhantachakravarti: Brihat

Dravyasangraha: Pandit Todarmal Smarak Trust, Jaipur:
2000.
24. Nemichandra Siddhantachakravarti: Labdhisara,

Commentary by Pandit Todarmal: Shrimad Rajachandra
Ashram, Agas: 1980.
25. Nemichandra Siddhantachakravarti: Gommatasara,

Part I & II: Bharatiya Jnana Prakashan, New Delhi: 1979.
262  Select References
26. Pujyapada Acharya: Sarvarthasiddhi: edited by

Pandit Phoolchand Shastri: Bharatiya Jnanapith, 1944, Fifth
Edition: 1991.
27. Pushpadanta Bhutabali: Shatkhandagama,
Veerasenacharya’s commentary, Book No 1 and 8: Jain
Sanskriti Samrakshaka Sangha, Sholapur: 1987.
28. Samantabhadra Acharya: The Path to Enlightenment
– Svayambhu Stotra: English Translation by Davendra
Kumar Goyal: Radiant Publishers, New Delhi: 2000
29. Shubhachandra Acharya: Jnanarnava: Shrimad
Rajachandra Ashram, Agas: 1981.
30. Todarmal Pandit: Mokshamarga-Prakashaka: Shri
Kundakunda Kahan Digamber Jain Tirtha Surksha Trust,
Jaipur: 1983.
31. Umasvami Moksha Shastra: Shri Kundakunda
Kahan Digambar Jain Tirtha Suraksha Trust, Jaipur: 1985.
32. Yogindu Deva: Spiritual Enlightenment: English
translation of ‘Paramatma Prakash’ by R D Jain: Radiant
Publishers, New Delhi: 2000.
33. Yogindu Deva Acharya: Yogasara: Commentary
by Shri Sheetal Prasadji: Shri Digambar Jain Mumukshu
Mandal Svadhyaya Mandir Trust, Sivani: 1989.

ANNEXURES
(i) SIX SUBSTANCES IN THE UNIVERSE
Units of Stationary /
Sl Subs- Basic Special
Quantity Space Mobile
No tance Nature Characteristic
occupied Substances
1. Soul Infinite Conscious- Knowledge and Innumerable Mobile
ness/life happiness
2. Matter Infinite - Inanimate Touch, taste, smell, One, more Mobile
Infinite colour than one,
Infinite
3. Medium One Inanimate Instrumental in Innumerable Stationary
of Motion movement of soul &
matter
4. Medium One Inanimate Instrumental in Innumerable Stationary
of Rest stationary state of
soul & matter
5. Space One Inanimate Instrumental in Infinite Stationary
giving room abode to
all substances
6 Time Infinite Inanimate Instrumental in One Stationary
change/measurement (kalanu)
of change
(ii) A NOTE ON WHETHER SOUL EXISTS

If one is not convinced of the existence of soul, consider
the following brief arguments:
264  Annexures
1. A new born baby, immediately after birth, starts

sucking milk from the mother’s breast without being taught
about it. This happens due to the acquired knowledge/habit
from previous lives.
2. Living beings are able to pronounce letters signifying
different feelings depending on varying requirements. Non-
living objects cannot pronounce such words conveying
feelings.
3. Living beings take birth and die. This is a common
experience. If there is no permanent/stable/lasting substance,
then who takes birth and who dies? The consciousness that
takes birth is it different from the one that dies? Whether
the former has withered and from where the latter emerges
or goes?
4. Some may argue that consciousness is a part of
the body itself. If so, then why do we find inconsistencies
between the two? When ‘consciousness’ wants certain actions,
the body may or may not fulfil the same. For example, we
may want to bend our knee or hand on reverse direction
but the body will not cooperate. Thus, the two entities are
different.
5. Although various living beings have differences
in bodies, shapes, dimensions, appearance, etc., certain
characteristics are common to all Jivas, such as feeling of
hunger, fear, sex, happiness, sorrow, etc., and degree of these
feelings vary in all depending on external conditions. This
shows that the soul exists.
6. After death, some beings become ghosts, spirits, etc.,
and later tell their relatives, sons, daughters, parents, etc.,
about their previous lives. Similarly, some children are able
to reveal about their erstwhile lives and when the details are
verified, these come to be true.
7. The soul has to be an independent matter, very

different from the body, like TV station, antenna and TV
itself but what is transmitted is altogether different matter
and independent of these instruments. Events or news
telecast are independent, and happen in their own way, with
its causes and effects; the media only transmits them to us.
TV or its antenna do not feel sorry or happy over events.
8. Some argue that human beings are the product of
five elements - earth, water, fire, air and space. These five
elements are there even while cooking food in a vessel, but
humans are not produced while doing so. Similarly, other
cases can also be cited. It is well known that no matter is
destructible; it merely changes its form, even when combined
with other matters. They remain independent in any state of
existence, as it is possible to separate them. Soul being an
independent substance, it is feasible to separate it from the
body through the process of purification. A dead body too
is made of the same five elements but does not function.
If understood properly, one will accept, without any
doubt, that the soul exists. Once this is done, one will do
everything possible to move towards realisation of the true
self.
(iii) A NOTE ON
EIGHT-FOLD CLASSIFICATION OF Karmas
01 Knowledge-obscuring Karma: A soul is capable
of knowing instantaneously all that is happening or has
happened or will happen in the entire universe. But different
souls know about it very little and that too in varying
degrees. Our present knowledge is like a drop in the ocean.
Knowledge varies within different species such as insects,
birds, animals, human beings, etc., due to this Karma.
266  Annexures
02 Vision-obscuring Karma: A soul is capable of seeing

instantaneously whatever that has happened, is happening or
will happen in the entire universe, all at the same time. But
different species have different vision abilities depending on
Karmas. Some species have eye-based vision while others
like insects, ants, etc., have no eyes and this is due to this
Karma.
03 Delusion-Producing Karma: Feelings of
attachment to objects other than the self create delusion
and misconceptions about them. Misconceptions lead to
arbitrary and imaginary decisions about the nature of objects
and cause attachment or aversion. Delusions abound in
number, more specifically relating to family, wealth, status
in life, religion, one’s body, its senses and purpose of life.
All these prevent true perception of things and hinder self-
realisation. This Karma is considered to be the King of all
other Karmas as once this is defeated, others will surrender.
Just as in a battlefield once the King surrenders, other chiefs
and soldiers also surrender without much resistance as they
wield less power. When a soul realises oneself to be the King
of the self and rules oneself with infinite divine powers, this
Karma is defeated.
04 Power-Obscuring Karma: In day-to-day life and
also on the path of self-liberation, there are forces preventing
fulfillment of goals in spite of best efforts. For example,
when a person is about to eat food served on the dining
table but unable to eat due to some bad news or has to leave
urgently for some reason. A person wants to donate some
money for a noble cause or wants to renounce the world
and become a monk but is prevented by his son or wife. A
monk in the state of meditation is disturbed by some object.
One has to unleash utmost vigour to defeat such obstacles
in order to reach one’s goal. Realisation of pure soul leads to

unleashing of absolute vigour insurmountable by any object
in the Universe and this Karma gets annihilated.
05 Feeling - Producing Karma: In life, one experiences
both pleasures and pains. These alternatives vary frequently
and arise due to hunger, thirst, injury, diseases, cold, heat,
wind, friends, animals, clothes, wealth, etc. The same object
may cause both the feelings. One may be happy over
acquiring a lot of wealth but may become unhappy next
moment as to how to preserve it. A soul can attain perpetual
bliss and ecstasy only if these Karmas are destroyed.
06 Age-Determining Karma: This Karma causes life-
span (age) and obscurs entry into the permanent abode.
All living things have life-span, although it varies widely
across and within different species. Diseases, accidents, etc.,
are only peripheral factors and do not cause death. In the
absence of this Karma, one achieves the permanent abode of
liberation and does not have to take birth and die.
07 Name and Structure-Determining Karma: This
Karma obscurs subtleties and causes different body names.
A soul gets the body of an insect, a bird, an animal, a man,
etc., with differences in dimensions, colour, smell, height,
width, bones, senses, etc., due to the bondage of this Karma.
In its absence, the soul does not have any association with
any type of body, names and becomes extremely subtle.
08 Status-Determining Karma: This Karma obscures
the unchangeable/unique status of the soul and causes low/
high status. Some have high-status in life, while others have
low-status. This happens in all species as their status differ.
In the absence of this Karma, the soul maintains its own
absolute and everlasting status neither lower nor higher.
268  Annexures
(iv) Broad classifications of Souls

Soul
Liberated
(in Moksha) Trans-Migratory
With Bodies move from place to place Subtle bodies cannot be seen by eyes
Bodies can be seen with eyes Generally not moving
Two-Sensed Three-Sensed Four-Sensed Five-Sensed One-Sensed

Touch & 2 + Nose 3 + Eyes 4 + Ears (Touch)
Taste (Smell) (Seeing) (Hearing)
Body & eg. Ant eg. Bees eg. Humans,
Tongue Animals
eg. Worms
Soil/Earth Water Fire Air Vegetation

Trees, etc.
Souls with Five Senses (Mundane existence)

Souls with Five Senses (Mundane existence)
With Mind Without Mind

(eg. Some Animals)
Living in Hell Animals Humans Heavenly beings

(Devas/Gods)
Living in Water Flying Living on Earth

(v) SELECT CHARACTERISTICS -

REAL NATURE OF SOUL
Nature of Real Empirical
Aspect Nature of Substance Substance – Substance or
Pure Soul Modifications
1. Substance General & Particular General Particular
2. Spatial Indivisible & Divisible Indivisible Divisible
3. Time Everlasting & Everchanging Everlasting Everchanging
4. Behaviour Singular & Multiple Singular Multiple
5. Existence Evolution, Extinction & Constancy Evolution &
Constancy Extinction
6. Substance Stays steadfast in own substance, Stays within own Associated with other
Association with other substance substances such as
substances atoms, etc.
7. Spatial Stays in own space Stays in own Associated with
Existence Associated with spaces of other space spaces of other
substances substances
8. Time Stays in own time dimension, Stays in own time Associated with times
Dimension Associated with times of other dimension of other substances
substances
9. Nature Stays in own nature, Stays in own Associated with karmic
Associated with karmic substance nature substance and hence
influx bondage,
stoppage & shedding
10. Recognition Recognises existence of oneself, Recognises Recognises existence
of Existence Recognises existence of other existence of of other substances
substances oneself
11. Knowledge Knows oneself, Knows oneself Knows others
Knows others
12. Seeing Sees oneself, Sees oneself Sees others
Sees others
13. Enjoyment Enjoys oneself, Enjoys oneself Enjoys others
Enjoys others
270  Annexures
(vi) THE PURE SOUL AND NINE PRINCIPLES

Case for Pure Soul Case for Karmas
1. Soul Timeless Treasure of infinite Momentary perception of life/soul

properties
2. Non-Soul Not aiming at pure soul Viewing external objects/Karmas
3. Influx of Not aiming at pure soul Influx of Karmas associated with such
Karmas viewing
4. Influx of Not aiming at pure soul Influx of auspicious Karmas associated
Good Karmas with good deeds
5. Influx of Not aiming at pure soul Influx of inauspicious Karmas associated
Bad Karmas with bad deeds
6. Bondage Not aiming at pure soul Bondage of karmic matter
7. Stoppage of Aiming at pure soul – emergence Stoppage of Karmas due to knowledge
Karmas of view of pure soul and viewing of pure soul
8. Shedding of Enhanced view of purity Shedding of Karmas due to
Karmas steady/frequent view of the pure soul
9. Moksha Complete, perfect and constant Annihilation of Karmas due to constant
engrossment in the pure soul engrossment in the pure soul
(vii) DISTINCTION BETWEEN AUSPICIOUS,

INAUSPICIOUS DEEDS AND PURE SOUL
Auspicious Inauspicious Pure Soul’s
Path to Moksha
Deeds Deeds Perspective
Basis Auspicious Inauspicious ideas/ Atoms (Pudgala) Knowledge of
ideas/ feelings feelings (non-soul) Pure self
Nature (Task) Feel auspicious Feel inauspicious Karmic Atoms (non- Contemplation of
nature (sweet) nature (bitter soul) – External to eternal nature
experience) soul
Objectives Anxieties over Anxieties over bad Bondage (Karma) Meditation of
good results results (non-soul) – Pure soul to
External to soul annihilate
bondage &
achieve Moksha
Results Auspicious Low status just as Mundane existence Attainment of
status like beings in hell and of births and deaths Moksha & infinite
human/ animal existence (non-soul) happiness
heavenly births
(viii) SIX-FOLD CAUSATION
Type of An An example Real View Real View- Real View-

Action/ Example of Making a – Nature Nature of case of
Causation of making Pot – Real of a pure soul Karma
a pot – View substance
Empirical
view
Doer Potter Made up of Only self Pure soul Karmic
Soil/Clay – Matter
Deed Pot/ Soil / Clay – Within Salvation/ Karma –
Pitcher transformed itself – Moksha – action of
form of clay transforma Pure form of karmic
tion of Soul matter
itself
Means Disc/ Soil/Clay – By itself By means of By means of
Wheel, made by targeting targeting
Rod, etc means of the nature of karmic
clay pure soul matter
Donee For Soil/Clay – For itself Realisation Realisation
(Purpose) storing To stay as of Pure soul of
water clay pain/pleasure
caused by
karmic form
Donor Taking soil Soil/Clay – From itself Permanent Permanent
(Source) from the source was nature of nature of
basket clay for pure soul karmic
making a pot substance
Support/ By putting Soil/clay – On the Action of Stage
Basis of on the basis - the basis/ pure form provided by
action earth nature of support of on the stage karmic
clay itself of eternal substance
nature of
pure soul
272  Annexures
(ix) SIX FOLD CAUSATION IN THE PURE SOUL,

ITS CHARACTERISTICS & MODES
Pure/ Pure Properties/ Pure Forms/
Substance Characteristics Modes
Doer Pure Soul Given property i.e., A given pure form
knowledge
Deed Retain the nature of Retaining its nature ie., A given change of pure form
pure soul knowledge
Means By its own power By its own nature/ power, By pure form
knowledge
Purpose For pure soul only For given property only, For pure form only
knowledge
Source From the pure soul From given property only, From the pure form only
knowledge
Supporting In the pure soul Stage support by given Stage supported by the pure
Stage property, knowledge form only
(x) ENGROSSMENT WITH PURE SOUL

(x) ENGROSSMENT WITH PURE SOUL – KEY TO LIBERATION
KEY TO LIBERATION
Sequence of Bondage Sequence of Liberation
Engrossment with other

Engrossment with pure soul
mundane substances
Psychic Activities Absence of Psychic Activities
Karmic Bondage Absence of Karmic Bondage
Body Related Karmic Absence of Bondage of Body

Bondage Related Karmas
Mundane Existence – Infinite Liberation / Moksha

cycle of Births and Deaths No Births / Deaths

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PURE SOUL

Research Foundation For Jainology

• pure soul and its infinite Treasure

Select References 259

Kundakunda’s major works like Samayasar, Pravanchanasar

Happiness is a complicated phenomenon whether

4. Integrated Pursuits in Life – Pursuits of Economics

8. Power of Soul - The power of the soul, its infinite

science of differentiation of soul and non-soul substances i.e.

These three are the innate changes that are constantly

understanding of the eternal nature facilitates promotion

1. The mundane existence of soul is highly temporal and

and thereby achieve liberation – the perfect and purified

everything in the universe and feel happy, achieve desired

(paryaya), continues to exist for ever without any substance

multiples of souls. The units of all times are infinitely greater

different leaders and their followers, economic interests etc.

Yogindu Deva, Paramatma Prakash, I, Verse 14

2. The living substance can be either under bondage

(Karmic particles). It occupies space depending upon the size

us act as glue or cementing force leading to the bondage.

(e) In a gold ring, the word ‘ring’ cannot encompass all

Pure Soul attains Moksha...

Acharya Kundakund, Pravanasar, Verse 274

Amritchandra Acharya, Atmakhyati, Verse 62

Let us start with the story of a gold necklace. It was

It remained pure gold in all these conditions. The gold

Every substance has two aspects – one aspect is

soul and one’s efforts to attain happiness and bliss become

The greatest principle underlying all the principles is

or bad (sinful) deeds, the camera remains a camera and does

and conduct constitute the path to self-purification and

soul emerges as a mass of consciousness, effulgent, indivisible

Real vs Associate Cause (Upadan vs Nimitta) – Every

Soul being a substance takes different forms (depending

v) derives pleasures or feels pain as other objects change

In this example, every cause is different, all independently

beyond the senses. Its knowledge power works on its-

k. The soul is unbounded/unassociated with karmic

Pure soul as Glass House of Knowledge – Key to

have systematic and scientific relevance and the master key

fully and perfectly manifested or realised in its present form

The Supreme soul is blemishless,

Pujyapad Acharya, Samadhi Shatak, Verse 6

lives due to body, breathing, senses, etc., or that existence

of the soul cannot be captured or realised by outward senses.

Karmas-as those obscuring soul’s knowledge, vision, bliss,

What is consciousness then? It is everlasting as it is

More specifically, consciousness encompasses both

This property manifests itself the moment a soul

place in a number of ways. Seeing through eyes, not having

The soul has unlimited and unperishable knowledge.

knowledge itself transforms and manifests in different forms.

5. Infinite Happiness (Sukh) - The pure soul is replete

at first, the seeker is not always in the state of complete self-

depend on the presence or absence of such things.

societies, groups and countries as the power of mind is an

The pure soul is, indeed, omnipotent. This power

4. Most beautiful, powerful and precious state of the soul,