The evolution of the soul:

The soul is beginningless. The universe is beginningless. Time is beginningless.

The relationship between the soul and karma is also beginningless. Which came first, this or that? It
is not possible to say definitively in this matter. Many religions and the leaders of those religions
have attempted to solve this mystery. But ultimately, they have concluded that certain things are
beginningless.
Although the relationship between the soul and karma is considered beginningless, through human
effort, the two can be separated, and the soul can become immersed in supreme peace.
The nature of the relationship between the soul and karma is such that it allows scope for human
effort.
The founders of every religion have not been able to proceed without acknowledging the existence of
something other than the soul, be it called maya, nature, matter, or delusion. If there were no other
thing, the diverse manifestations would not be possible with just the pure soul alone.
One has to renounce and detach from the thing other than the soul, only then can true peace be
attained, and only then can one enter the true non-dual state.
When the soul engages its attention instrumentality in the thing other than the soul, it does not
remain in its non-dual form. Rather, it becomes the state of duality. Then, whether it transforms into
the life-force, speech, senses, mind, or any other thing, in that state of duality, it creates new bondage
through attachment and aversion. But when the same soul withdraws its rays from those objects and
remains established in its own nature and form, it is said to have transformed into the state of non-
duality - the non-dual form. In this state of non-duality, the soul does not acquire new bondage and,
by destroying the previous bondages, it remains forever in the form of non-dual, self-nature, and
blissful form. Thus, cultivating the habit of transforming into one's own true nature by understanding
the distinction and non-distinction is beneficial for the soul.
All beings strive for their own welfare, progress, and liberation, and they get the fruits of their efforts
proportionate to their efforts without fail. This itself is the proof of the separate existence of the
individual and the fruits of their endeavors.
All souls are equal in terms of their essential nature, just as all trees are called trees despite belonging
to different species, and all humans are considered human beings despite belonging to different
castes. Same way though all souls are infinite yet equal in essence, it is appropriate to call any soul
as 'one' from the perspective of the soul's species. There is no reason to argue about this.

All living beings love happiness and dislike suffering. Everyone strives to avoid suffering and attain
happiness, yet they do not get rid of that suffering and do not obtain that happiness. What is the
reason for this? From this, the origin of the thoughts of many wise and learned people has occurred.
Repeatedly being born, repeatedly dying, repeatedly resting in the mother's womb - how can this
endless cycle of birth, death, and rebirth, which is full of suffering, come to an end?
All the great souls of the philosophical systems that accept the existence of the soul agree on this
point that this being (jiva) wanders in this world from beginningless time due to the ignorance of its
own true nature and delusion, and experiences endless varieties of suffering. The only one who can
make this being realize its own true nature and establish it in the pure state is a true person
(satpurusa) and their teachings.
Pondering deeply on this most profound principle, the supremely capable seers of truth like Lord
Mahavira have attained the true enlightening solution, which is an ocean of causeless compassion.
Those blessed ones have taught this to the beings of the world for their welfare. They have
determined the true principle from their own experience that there is an entity called the soul, which
is different from the body etc. and is imperishable, immortal, and indestructible consciousness; and it
is due to the association with other (different) inanimate things that this cycle of rebirth and suffering
has befallen it. If the association with the other entity called karma is severed, then this soul is freed
from the suffering of transmigration; liberated from the bondage of the realm of suffering, the karma-
dependence, it attains the realm of happiness, the freedom of the self.

There is a thing other than the soul that all beings feel the need for, and all beings strive to attain. A
large part of their life is spent in acquiring this thing and using or protecting it after acquiring it. Yet,
in the end, the being is only left disappointed, because that thing cannot protect them from disease,
separation from loved ones, old age, or death. Finally, the disappointed being tries to attain liberation
from all these sufferings. This liberation is not obtained from the existence of these things, but only
by renouncing them. It is only by giving up the attachment and possessiveness towards them that one
attains this liberation. This is the ultimate realization.

After this realization, one has to make the effort to renounce everything. This renunciation is not as
easy as just throwing away a burden on one's head, but one needs to gradually renounce according to
one's own capacity. Renunciation without reducing attachment and needs becomes counterproductive
and increases ignorance and ego.

The renunciation that comes after the determination of the true nature of things, the renunciation that
comes after understanding one's true duty, that renunciation makes the path easy, removes obstacles,
and helps purify the soul.

The being has to turn back towards the self after understanding the true nature of maya (illusion).
Without the renunciation of maya, the material world, and attachments, the true nature of the self
cannot be manifested. One must renounce maya, ignorance, karmas, the material world, and
attachments that veil the true nature of the self.
There are some who renounce worldly delusion and ego in practice, but since they do not engage
with the self, they cannot manifest the brilliance of the self. To demonstrate that the purity of the self
cannot be manifested without the worship of the self, there are only a few beings who engage in the
worship of the self.

All beings desire happiness. Suffering is disliked by all. But true happiness is that which has no
disturbance, which is self-controlled, self-dependent, which, after its attainment, lasts for all three
times (past, present, and future), and if it is perishable, then at that time it becomes the cause of
suffering, so it is not happiness but suffering. Where true happiness is, there is supreme contentment,
supreme satisfaction, supreme peace, and supreme bliss are always present in the most excellent
manner. Ah! I desire that true happiness.
O soul! Knowing well the characteristics of your own pure, clean, and conscious nature, and
eliminating the "I-ness" and "mine-ness" in the form of attachment and karma-stains that have been
beginningless, embrace your own pure, natural, nectar-like, and clean conscious nature, and become
fulfilled.

O being! Realize through discrimination the pure conscious nature, which sees, knows, and is free
from both no-karmas and all the atoms of karma. The body and all material objects are insentient and
inert, and you are distinct from them. They are not your true nature. How can you attain the highest
good through them? Therefore, as one who desires the attainment of right perception and the like, it
is your duty to remember, contemplate, and meditate on the pure conscious nature.
The knower, the seer, the conscious self - that is your soul. Ascertaining its true nature correctly, and
with the utmost enthusiasm and without indolence, strive to purify the soul completely through right
understanding, in order to make this human birth successful. 1234
May the pure conscious self, the innate self, the supreme self, endowed with infinite qualities and
free from external objects like karma, always reside in my heart.
Certainly, some satisfaction is obtained from the attainment of worldly objects. But that satisfaction
is momentary. Nor does it remove the suffering of the world. Genuine happiness is not obtained from
any object other than the pure soul. Acquiring external objects does not lead to contentment. Desires
keep increasing, so there is no satisfaction. Without contentment, there is also no happiness.
Therefore, to be truly happy, one needs to attain real contentment and satisfaction, which arises from
the experience of the pure conscious nature.

O being! As you remember and immerse yourself in the contemplation, remembrance, and
meditation of the pure conscious self, the pure soul, the delusions that drown you in the worldly
existence cease, and the attainment of true peace and true happiness occurs. The victory over
delusion is achieved, the inauspicious karmas stop coming, the evil deeds are destroyed, and all the
fears of the world are annihilated. An unprecedented equanimity and detachment manifest.
The pure conscious nature, the innate self-nature - that is the supreme goal. By diligently
worshipping and attaining one's own pure conscious nature, the great yogi-Jina have attained the
supreme wealth in the past, attain it in the present, and will attain it in the future. O being, you too
should do the same.
O being, whatever substance, space, time, and state appears unfavorable, obstructive to the
remembrance of the pure conscious nature - renounce that quickly. And with the utmost effort, take
refuge in whatever substance, space, time, and state becomes conducive and beneficial for the
remembrance of the pure self-nature.
O being, solitude, renunciation of worries, the state of being seated in a proper posture, and the
knowledge of distinction (between the self and non-self) are necessary for the attainment of the pure
conscious nature.
O being, I am the conscious form, distinct from other substances, unique, absolutely detached, free
from the stain of karma, and the embodiment of bliss. As this teaching takes root in the soul,
liberation is surely attained.
'The soul is the doer.' All objects are endowed with some kind of activity or transformation.
Everything we perceive is accompanied by some kind of transformative activity. The soul too is
endowed with activity. Being endowed with activity, it is the doer.

This doership is explained in three ways by the Jinas:

1. From the ultimate perspective, the soul is the doer by virtue of its natural transformation into
its own true nature.
2. From the conventional perspective not directly experienced, the soul is the doer of karmic
actions.
3. By figurative usage, the soul is the doer of a house, a city, etc.
The art of living is to learn to be with everyone and yet separate from all. Being with everyone
means fulfilling one's duties towards all, and being separate from all means not having any
expectations from anyone. Do not assert your rights, maintain inner detachment, and much will be
accomplished.

It is not appropriate to hold the view that all beings can only attain the path through present-day
suffering. It is more appropriate to understand that it generally happens that way. There are several
reasons for this:
1. The first reason is that they have not adequately practiced in the past.
2. The second reason is that since they have not practiced that way, the method of the current
path is also not initially understood by them. Thus, they engage in non- worshiping methods,
mistaking them for the worshiping path.
3. The third reason is that sometimes the association with the true path or a true teacher happens,
but that too is rare.
4. The fourth reason is that the recognition of true teachers, etc. is difficult for the being due to
the influence of bad company, and they often remain stuck where they have a mistaken belief
in false teachers, etc.
5. The fifth reason is that even if the association with the true path happens, there may be such
weakness in strength and vigor that the being is unable to adopt or understand that path, or
they have already developed a mistaken belief in falsehood through bad company or their own
imagination as true path.

The cycle of existence experienced by the being is in the state of modifications (paryaya).

The cycle of existence in the form of the eighteen sinful states is in the modifications of the being,
but if we consider the soul substance (dravya) distinct from the its modifications, then the pure
soul substance is eternally pure. The pure soul is not bound, nor is it liberated, nor does it have
any association with karma.
The modifications are also of the substance (dravya). The modifications are not separate from the
substance. Just as the substance is, so are the modifications; the pure soul has pure modifications,
otherwise the impure soul has impure modifications.
Ah! What a wonder!
From beginningless time, deluded by attachment to body, wife, son, etc., external substances, I
have been wandering in the cycle of existence. Now, tired of this wandering, desiring to turn
away from it, I embrace with unprecedented love in my heart those wise people who, renouncing
external substances, always reside and delight in the temple-like pure, independent soul
substance, their natural self-form. I seek refuge in them, and always keep my soul pure and
sacred.

The capacity to harm or benefit the soul lies inherently in the inanimate substances themselves.
Just as poison and nectar, being inanimate, become the cause of suffering and happiness for the
being, and cooked food, worn clothes, and ornaments, being inanimate, become the cause of
happiness for the being, while consumed poison, etc. become the cause of suffering - in the same
way, karma, being inanimate, becomes the cause of suffering and happiness for the being.
The being is decaying in attachment and aversion, crying in suffering, reveling in happiness,
while still maintaining the arrogance of considering himself wise and discerning. He also looks at
other beings with the same ignorant perspective. He considers the impurities born of karma as the
impurities of the soul, and based on this understanding and belief, his conduct has also become
impure.
The soul itself is the one who experiences the passions like anger, etc., not the body. There is no
disagreement about this, right?
Anger, pride, deceit, greed - these modifications do not occur in the body, so it can be understood
that the soul substance is the one that experiences these modifications.
Just as the gold substance holds the modifications of earrings, rings, crowns, etc., the soul
substance is the one that experiences the modifications of passions.
Passion is the characteristic of the impure soul associated with karma. The pure soul does not
experience passion.
From beginningless time, the soul has been impure. The impure soul binds karma, and due to that
karma, the soul experiences the inauspicious states of passions, etc.
The soul itself experiences the passions, and by conquering the passions, the soul itself becomes
tranquil.
Auspicious thoughts do not persist continuously... what should we do to sustain them?
Insistence on wrong aspect (kadagraha) are often associated with passions. When insistence on
wrong aspect depart and the mind gains magnanimity and expansiveness, the passions like ego
also depart. This leads to the purity and serenity of the mind.
This is a wonderful means to rescue your mind, your consciousness, which has become entangled
in the whirlpools of sensual objects... This is why the omniscient Lord has called 'self-study' the
supreme austerity.
Maintain this unwavering determination: "These sensual objects, in this present life and in the
afterlife... in both worlds, are harmful... they are the root cause of many calamities, the source of
many sorrows and pains.
Having made this determination, do just one thing: study the scriptures (Agams). Immerse
yourself in the study of the scriptures.
In the religious teachings of the omniscient, detached Supreme Jina, there are many scriptures,
many texts, many works. Engage yourself in their study.
Keep your mind always soaked in the nectar of the truth (tattvamrta). So that the fire of desire for
sensual objects cannot even touch a mind that is soaked in this nectar.
Complete awareness of the undesirability of sensual objects and immersion in the study of religious
scriptures will keep your thoughts auspicious and pure. Your thought process will become like the
pure flowing waters of the sacred Ganga!
The afflictions of attachment and aversion are what bind the soul in the cycle of existence. When the
mind is permeated by the afflictions of attachment and aversion, the pure nature of the soul is veiled.
Therefore, as long as there is attachment and aversion, the cycle of rebirth in the worldly existence
continues.
The soul, becoming tainted by the world, eventually forgets itself and ultimately sinks into a
wretched state.
As the being makes spiritual effort and removes attachment and aversion from their mind, the pure
nature of the soul becomes increasingly manifest. And when the soul becomes completely free from
attachment and aversion, the cycle of rebirth ends, and the state of liberation is attained.
What I have done in the past infinite lives, I no longer wish to do. Therefore, I discontinue it. What I
have never done before - the self-recognition, self-contemplation, self-devotion, self-experience, the
uninterrupted, now I act in accordance with a rule of, the natural self, the pure conscious form - that
is now my supreme goal, aim, and self-study in this life.
When the soul becomes enlightened and experiences the true nature of reality, its notions of desirable
and undesirable, friend and foe, regarding external objects cease. Thus, by the power of the
contemplation of the true self-nature, its attachment-aversion is destroyed, and it no longer sees
anyone as an enemy or a friend.
The human body is the most excellent means for the pursuit of the path of liberation. Every part,
every element, every sense organ, every vibration of the body is to be utilized for the worship of the
path of liberation.
The aim is to purify, cleanse, and illuminate the soul through the means of the body.
The unfortunate thing is that the deluded human tries to make the soul a means and through it,
attempts to purify and sanctify the body. It devises all kinds of methods to purify the body, but in the
process, the soul becomes tainted by karma. They are negligent in determining the goal and mistake
the means for the goal, and the goal for the means!
Those souls who have reached the stage of right knowledge remain unattached to the enjoyments of
the world, even while experiencing them in the world. They have no relish in indulging in those
enjoyments. They know the true nature of the world. They recognize the inherent nature of matter.
Therefore, they do not become enamored by material pleasures.
O being! If even the slightest concern or sense of possession arises in the aspirant who has climbed
the mountain of meditation on the pure conscious form regarding external, worldly affairs, that
concern or possessiveness disturbs the meditation on the pure self. In other words, detachment from
external objects is an essential factor in the meditation on the pure conscious form.
O being! Even those who are not yet close to attaining liberation, who will achieve liberation only
after a long cycle of worldly wandering, do not develop an inclination towards meditation on the
pure conscious form. Therefore, the seeker of liberation must not be negligent in kindling the interest
in meditation on the pure self.
O being! Until the true recognition of one's own pure self-nature, distinct from all other substances,
is attained through the grace of the teacher, the knowledge of the pure conscious form cannot be
acquired.
O being, if you desire the attainment of the conscious form, then gradually, through the anointing of
the Jina, recitation of praises, worship, construction of temples and altars, installation of images,
food, medicine, fearlessness, and scriptural knowledge (the four types of charity), study of scriptures,
conquest of the senses, meditation, vows, ethics, pilgrimage, and the practice of supreme forgiveness
and other virtues - all these become the means to direct the vision towards the conscious form.
Through remembrance, contemplation, and meditation, the direct experience of the conscious form is
attained.
O being, the true divinities, the true scriptures, the true teachers, the sacred pilgrimage sites, and the
meditating ascetics, as well as their image-forms, are the means for meditation on the pure conscious
form. Without worshiping and serving them, it is difficult to direct the mind towards the pure
conscious form. Therefore, you, the intelligent one who aspires for the attainment of the pure self-
form, must worship the divinities, teachers, and others with the highest love.
O being, those objects, sense objects, and things that are dear to the mind, though desirable, become
obstacles in the meditation on the pure soul. Renounce them without delay.
O being, it is not appropriate to let even a single moment of this invaluable human life be wasted in
external pursuits, and one should make every effort to prevent this from happening. If the
determination of the wise person becomes firm, and the inner distinction is eliminated, the
attainment of the self becomes very easy.
O being, when will the time come when I will constantly speak, sing, chant, and experience with the
body the pure conscious form, serving it with constant remembrance and recitation in the heart and
mind?
I am the eternal, pure conscious self. Other than the pure self-form, I am nothing, and nothing is
mine. Contemplation of anything other than the pure self-form is futile, so I immerse and focus
myself in my own pure nature.
I am the soul, and knowledge is my nature.
I am not the material objects or this body.
I am not the mind or speech.
I am not the doer, instigator, or approver of material states.
The wealth of material objects is also not mine.
I am not the thoughts and doubts (સંકલ્પ-વિકલ્પો)
I am not the one who is tainted by the dirt of the worldly sense objects and passions.
I am distinct from all these, detached from all.
I am the seer, the observer, the knower of all.
I am the infinite, unbroken bliss-consciousness.
I am the pure conscious substance.
I can never be destroyed.
I am free from delusion, endowed with infinite energy, and nameless.
I am the knowledge-vision, the complete knower, the complete perceiver (seer).
I am the doer and enjoyer of my own qualities.
I am the pure soul like the perfected ones.