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Glimpses of World Religions
Many books were compiled on the basis of the Jain 'Agam literature'. The great, honourable saints and seers like Acharya Umaswati, Kundkund Acharya, Acharya Haribhadra Suri, Siddhsen Diwakar, Hemchandracharya and Upadhyaya Yashovijayjee have clarified in their writings the concept of nature of the soul according to Jain Darshan. Great Jain poets like Avdhoot Anandmayji Benarasidas or Srimad Rajchandra have praised the immortality of soul in their divine poetry. The Jain darshan is Anekantvadi. And so it makes us visualise the soul in its diverse form. The individual self, wrapped up by the actions or Karma, when freed from the Karmas, becomes free and assumes the status of pure self. From the substantial point of view, Atma is everlasting and so there's never a destruction of the ‘original self. But judged from the alternative point of view, the soul is transitory, which means that the soul, because of the karmas, cannot remain only of one kind or with the same attributes. It can't stay in only one form. e.g. when the life-span of it is over in type of position or direction, as per its karmas, it has got to move to other direction or in other womb. Thus, from the Anekant point of view, prevalent view, the position of the soul is clarified by the point of view of truth or reality.
Jainacharya Haribhadrasuri has explained the soul by means of or through six angles :- (1) Atma (2) is immortal (3) Agent of actions (4) is the enjoyer of the fruits of actions (5) there is Moksha or salvation of the soul and the way leading to it is good acts or Sudharma..
The philosophical thoughts done by the other Indian darshanas can be accommodated within six steps. Moreover, Atma has been introduced as the master of infinite knoweldge darshan and the power of sex. The soul that is bright, luminary existence-cum-consciousness and joyful has been called the
