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326. Attainment (Sansiddhi)
; self-devotion (Radha) ; accomplishment (Siddhi) ; achievement (Sadhitam)
; and devotion (Aradhitam) (arae) synonymous. The soul, which is devoid of
self-devotion, is certainly guilty.
Commentary.
Aparadha means without
radha or self-devotion. In common parlance Aparadha means fault of
offence. From the real point of view, Shri Kundakundacharya reduces the
word to its ultimate root- meaning, making fault of offence equivalent to
being devoid of devotion to the self. Real truth whether it is belief,
knowledge or conduct is one, self-absorption. All else is error of one
kind or the other. Our lives on earth or in heaven may be the purest and
the highest. But that is of no avail. Any lapse from this condition of
pure self-realisation is necessarily a fault, an Aparadha which becimes
the cause of the inflow and bondage of Karmic matter. From this pure point
of view, good and bad are equally undesirable, equally mundane and worthy
of renunciation. The soul�s safety lies in itself. Safety here does not
lie in numbers. It lies in loneliness. The meditation of oneness of
loneliness (Ekatva Anupreksha) , has this teaching for its highest
meaning. The soul must realise its full independence by realising that it
accomplishes its aim only when, and in so far as, it is absorbed in
itself. Then alone, matter is important and the non-self stands aloof,
incapable of attacking the soul or attaching itself to it. Any
intermission of this self- devotion is the immediate passport to the
mundane wheel going on once again.
It may be noted that
this position is very much like the Sankhya account of Purusha and
Prakriti. Prakriti, maatter, has no power over the Purusha, soul, But as
soon as the soul turns its eye towards her, she begins to dance at once,
and by making the soul identify itself with her, draws it into the
witching toils of her instinction grace and thus makes it wandesr is
Samsara. But the distinction is this. The Purusha never in any way draws
Prakriti to it. It, for ever, remains separate from Prakriti. The union is
only apparent and a child of indiscrimination . In Jainism the soul is the
doer, the responsible creator of its own thought-activity, which actually
draws matter to inflow into the soul and become assimilated with it by the
presence�s and operation of the passions and of feelings of love, hatred,
etc., the Liberation from Karmic matter is also a deliberate act of the
soul itself. There is no automatic liberation, like the automatic stoppage
of the dancing Prakriti when the Purusha withdraws his fascinated eye from
its fatal loveliness.
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327. Repentance (of sins),
pursuit (of virtue), abandonment (of love etc.), fixing of the mind, and
withdrawal of the mind, Self-censure, confession of faults, purity by
expiation. This is the eight-faced pitcher of poison.
Commentary.
In practice, all the
eight acts mentioned above are very high and commendable engagements of
ascetics. But for one who is bent solely on the self, they are
hindrances, and therefore like poison, because they produce bondage of
good karmas which deep the soul in Samsara, and stand in the way of its
self-realistion.
Self-absorption is
that stage of advancement where this soul is entirely full of itself, and
has no need of the non-self. Nor is it then possible for the non-self to
intrude upon the sacred and absolute self-contentment, in which the soul
is immersed in self-absorption. Thus indeed, the absence of repentance,
etc., may be described as undying bliss, or as immortal nectar.
This is to remove the
perverse belief that pursuit of practical conduct of saints, i.e.,
repentance, etc., will lead to Liberation from bondage of karmas. Where
there is any concern with any thing other than one�s own soul, there is
some attachment whether good or bad. That thought-activity which is not
pure cause bondage of karmas. It is only absorption with true and clears
knowledge and belief ij self, which can remove karmic dirt and cause
realisation of true independent happiness. In practice, for those who can
not follow the rules of right conduct unblemished, repentance, etc, are no
doubt like pitchers of nectar, because they relieve him if bondage of bad
karmas. But as they cause bondage of good karmas, they are like pitchers
of poison in comparison to pure self-concentration where there is no
question of either practical duty or any bondage. Liberation is fixity of
soul in its soulness without any fall forever. For a wise man who aspires
for such Liberation, the path laid don by conquerors is only
self-absorption or realisation of Samayasara or essence of soul as it is.
All practical duties are merely auxiliary causes to direct his mind from
all other things and to keep it engaged in soulless. If this fixates
continues for ore antar-muhurta and the soul gains pure concentration and
ascends the destructive ladder of spiritual stages, it is sure to destroy
the four destructive Karmas, within an antar-muhurta and attain the
perfect position of an omniscient or Arhat. Thus samayasara only is the
path for the goal, which is also Samayasara.
