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69. O thou, of
perverse intellect, thus from thy mode of talk the material substance
would become soul. And then matter, having attained Liberatoin, will
acquire soulness.
Commentary
In discarding the
real standpoint, we lose all distintion between soul and non-soul. For,
if the soul is inseparably united with matter and material conditions, in
Liberation also it will carry this inseparable matter with it. That is,
matter will attain Liberation- Liberation is absolute freedom from Karmic
matter. That is, matter will attain freedom from itself. This is absurd.
There fore the real standpoint is essential to a proper consideration of
soul. The fact is that though we may find colour, ect., and all material
conditions in mundane souls, they are not the attributes of the soul.
Water may be called dirty by being mixed with mud; but it cannot change it
self in to mud. A wise man always knows that dirtiness is a quality of mud
and not of water. Similarly a soul may be called impure, angry, proud,
bad, good, ect., owing to its connection with Karmic effects, but it is
merely saying so in coming mon speech. Really the soul cannot become
other than what it is in its own pure nature.
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70. One and
two, three and four, and five- sensed souls, gross and developable (Paryapta)
and their opposites (fine and undevelopable Sukshma and Aparyapta) (these
are) natures (Prakriti) of body � making (Nama) Karma.
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71. These
classes of souls (14 Jiva samasa) are formed by their own material
modification, influenced by their auxiliary causes. How can they be called
souls (in reality)?
Commentary.
A mundance soul
is entangled in the bondage of the body- making Karma. It is of 93 kinds
(vide Gommatasara Karma- Kanda , S . B .J ., Vol . VI.) . The natures
enumerated in Gatha 70 are inluded in these 93 sub- classes. Mundane
souls are called one-sensed, ect. , Owing to the condition of the physical
body as determined by the operation of this body � marking Karma and its
93 sub- calasses and innumerable varieties in these 93 sub-calasses. They
cannot be of the soul�s own nature. Thus, from the real point of view,
souls are free from all these material conditions .
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72. In the Scripture the souls
are said to be developable, undevelopable, fine and gross , (because ) the
soul�s name is given to the body from the practical standpoint .
Commentary.
Here again the
author c lears up a doubt which may be entertained by a student who has
read only such Jain scriptures in which the practical point of view is
mainly dealt with, and in which all these conditions ares predicated ,
being conditions of the soul . Though ascribed to souls, souls by their
own nature, are really not these. The soul in its pure state is free from
the distinction of developability or otherwise .
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16.
. And these spiritual
stages which are said (to be) due to the operation of deluding Karmas ,
how can they be souls ? They are always said to be devoid of (pure)
consciousness .
Commentary .
The so-called
14 spiritual stages are not the soul�s real pure conditions. They are not
found in liberation, in pure souls. They are due to the bondage of souls
with deluding Karma and to vibrations caused by the operation of body-
making Karma. Shri Kund Kunda Acharya has done great good to seekers of
Truth by pointing out the key of knowledge, for whosoever understands
things only from practical point of view cannot acquire right belief (vide
Gatha 14) . One- sided view means wrong belief. In this second chapter,
the author has refuted all the views of wrong-believers who described soul
in different ways; and has proved that it is a real substance quite apart
from all impure thought � activities. It is potentially God. This
belief that I am God is a cause of attaining Godhood by concentrating
one�s attention upon one�s Godhood itself .
The Author
reiterates again and again the primary distinction between the Living and
the non- Living . The two contradict each other. The one can never lose
its own aattributes and acquire the essential and special attributes of
the other . The one can never become the other. The Living can in no way
poossibly become tho non- living. The non � Living can never become the
Living. The Living and it alone has Life, Consciousness, Attention,
knowledge and therefore moral and spiritual responsibility. The non-
Living is incapable of Life, Consciousness, Attention and knowledge. The
non �Living substance, Matter, alone has touch, taste, colour, ect. ,
Forming the infinite variety of the objects of the Univerese. The non �
Matter Soul can never have touch, taste, colour , etc., etc., the
attributes of Matter and of it alone. Indeed, the Soul � Pure Soul � may
be said to b;e the Monarch of Siddha shila , the Abode of the Liberated,
at the top of the Universe, and of the Whole Universe nd non- Universe
only from the point of view of its Omniscience. The Vibration, the
Delusion, the Cololur and mundane existence of the Universe is certainly
Matter and it alone. Is Matter not thus a full and true paraphrase of
Satan, as the theological coception of Evil , Sin, Temptation,
Deslluastion, Weakness , Sosrrow, ect., ect.- the ever � pressent and
seemingly so powerful an antithesis of God ? In the aspect of Jainism as
insisted upon by the Great Saint Kunda- Kunda in the first century B . C.,
in this book, God versus Satan becomes Pure Soul versus Matter. The
tempter, seducer, deluder and Jailor of Soul. Our mundane condition is a
child of Matter. The deluded Soul is bound with all its variety and
attraction and might is absolutely incapable of becoming anything but
Matter itself, of of making soul anything but the Soul itself. Indeed
here, the Holy Preceptor Kunda-Kunda rushes up to the highest highest
heights of pure monism of Vedsanta, but is not captured by it. In
glorifying the Soul and in insisting upon its independence of and entri es
freedom from Matter, he never forgets in the least the equal independence
of and entire freedom from soul,of Matter. The two are there. Both are
mighty in their separate, individual natures. It is only a deluded
person, who mistakes their temporary union and resultant mundane life as
altering the true inner nature of either of the two. The thing to
remember is that all mundane life is Matter-born, Matter. All its variety
is Matter. This should be clearly realise. The Soul is different and
quite distinct from this; beautiful net and coil and dance of matter,
PraKriti, of the Samkhya school of Philosophy. The spectator may be
engrossed in the dancer, nut he is not the dancer. The king may be in
prison; but the King is not prison, nor is the prison the King. And
neither can ever become the other. The two aaare entirely different; and
any view to lthe slightesty degree contrary to this, spells delusion,
mistake perversity or wrong belief. The right � believer knows the
unbridgeable gulf between the two and realises the Soul as a susreme,
essential, primary, eternal, indestructible reality.
