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And similarly from the practical standpoint this has been said in the
Scripture that thus non-soul thought activity, attachment, etc., (is) the
soul. From the real standpoint the soul in itself is alone.
The soul in
itself is alone; it is separate from the impure thought-activity,
attachment, etc. in practice, however, it is united wih its own non-self
thought-activity, which is the result of the operation of its Karmic
matter. Practical standpoint speaks of a thing so as to misrepresent its
reality for the sake of explanation to the people in general. As a king
may go out with his army, and it may be said that the king has gone out.
Literally the words mean that it is the king only that has gone out. The
gong out of the armyï¿½s not expressed into this imperfect, practical way of
talking. Similarly the impure thought-activities are called soul, because
they are connected with the soul. It we analyse, we shall find the soul as
a pure knowing substance, entirely different from these thought
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54. Know the
soul (to be) without taste, without colour, without smell, invisible,
without sound, with consciousness as its attribute, cognisable by no
(external) sign and without any material shape.
distinguishes the soul form matter, which ahs necessarily colour, smell,
taste, touch and a material shape. Material molecules can be visible and
known by their figures. The soul on he other hand is the immaterial
conscious substance and can only be realised by itself in self-absorption.
It is no doubt with some form which in reality has power to pervade
throughout the whole universe but owing to the operation of body-sub-class
of body-making Karma, it ontracts and expands according to the particular
body occupied by it in its mundane condition. Thus it is said to be equal
in size to the body which it occupies, but in the liberated condition it
retains only a little less than the outline of its last body, because the
body making Karma being destroyed contraction and expansion of the soul
are no longer possible.
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the soul, there is no colour, neither smell, nor taste and neither touch,
nor materiality, nor body, nor (physical) figuration, nor (physical)
further expands the description of the soul as given in the previous Gatha.
body has all these qualities while the soul has none of these.
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56. In the soul,
there is no attachment, nor hatred; nor is there (ny) delusion, nor
Pratyaya (i.e., the assess of bondage, wrong-belief, etc.) neither Karmic
matter, and there is no quasi Karma matter also in it.
From the pure
real point of view the soul is devoid of all passionate thought-activities
due to the operations of deluding Karma. Causes of inflow and bondage of
Karmas are wrong belief, vowlessness, carelessness, passion and vibratory
activity, through mind, body and speech. All these are the results of the
operation of Karmas. So in a real soul, all these ecauses of bondage are
absent. Material Karmic molecules out of which Karmas are bound in the
form of our Karmic bodies and assimilative or Aharak molecules, out of
which physical, fluid and assimilative bodies are formed, are all mater.
They can never be soul. Soul is always free from these,
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the soul, there is no Varga (i.e., a group of the degrees of a particular
attribute in an atom), nor Vargana (i.e., a group of Vargas), nor
Spardhaka (i.e., a group of Varganas) whatsoever, neither any degree of
attachment or impure thought-activity, nor any degree of fruition.
Spardhaka are all material. Degrees of attachment and those of fruition
appear in impure, unbodied souls, but they are entirely due to operation
of karmic matter only. The real soul is different and always free from all