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83. And
certainly the knower, knowing his own thought-activity of many kinds,
neither modifies, nor assimilates, nor is transformed into the form of
non-self substance.
Commentary.
A right-knower
knows that there are pure and impure thought-activities of soul. These
thought-activities are all modifications of the soul�s consciousness. He
knows that these modifications of soul or of consciousness are not
material. He further knows that his own consciousness, though similar, is
distinct from the consciousness of every other individual soul. He
therefore takes his conscious thoughts as his own but does not identify
himself with any other soul or with the non-soul substances to which those
thoughts may relate. He believes that matter modifies into its own
material modifications and each soul modifies into its own individual;
consciousness. Soul and matter cannot modify themselves into one
another. Soul wills always remains soul, matter will remain matter. From
the pure real standpoint a right-knower knows that soul is capable of only
pure, peaceful and blissful thought-activities, and he should therefore
realize them in order to achieve self-absorption.
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84. And
certainly the knower, knowing infinite (kinds) of fruition of material
Karmas, neither modifies, nor assimilates, nor is transformed into the
forms of non-self substance.
Commentary.
In this world
mundane souls reap the fruits of their past Karmas in the form of pain and
pleasure and other conditions of body-formation, etc. A right-knower knows
that as soul is really free from material bondage, so it is also free from
different kinds of fruition. Neither riches nor calamities produce any
deep effect on the mind of a right-knower. He is neither overflowed with
pride and joy on gaining a desired object, nor is he downcast with sorrow
and grief on separation from agreeable and connection with disagreeable
objects. He believes true happiness to be his own nature and independent
of all other things. He is satisfied with the feeling which fills him in
the state of self-realisation. Thus he does not identify himself with the
Karmas, and is absorbed in the nature of his soul, altogether unaffected
by Karmas.
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85. Similarly
matter-substance also is shaped into its own modifications, (it), neither
modifies, nor assimilates nor is transferred into the forms of other
substance.
Commentary.
Just as from
eternity a soul is bound with Karmic matter, and binds fresh Karmas, and
reaps the fruits there of, without however itself becoming matter, or
something other than what it really is; so matter though externally bound
with soul, and always changing into new Karmas by the mundane souls
vibrations and passions forms the souls bodies, etc., yet it never becomes
other than itself, i.e., mere lifeless, innocuous matter. Matter can
never modify into soul, or the vice versa. The Jain doctrine does not
subscribe to the view that all matter and soul etc., have their origin in
one Great Soul or Creator, or that the soul has no real separate
existence, and that all its conscious activities are due to modifications
of lifeless matter only. According to Jainism both soul and matter are
real. Each one of the infinite with its own separate existence and
destiny, according to its own actions and spiritual progress. The eternal
union of soul and matter or the bondage of soul by Karmic matter means
mundane existence; their separation, liberation. Nothing is annihilated;
neither matter, no soul; both are eternal in their nature and attributes.
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88. Material
molecules are transformed into Karmas (of 8 kinds) by reason of the
(mundane) soul�s thought-activity: similarly the (mundane) soul also is
transformed (into its impure thought-activity) by reason of (operation of)
Karmic matter.
Commentary.
Though the soul
and matter are two separate substances, they both act and react upon each
other in the mundane phase of their existence. For example, the
thought-activity of a potter becomes the cause of the formation of a pot;
and a pot becomes the cause of the thought in the potter�s mind of
building similar pots. The real cause of a pot is clay, the matter of the
pot itself. But the thought-activity of the potter�s mind becomes an
auxiliary cause. So the old Karmas become the auxiliary causes of
modification of soul�s vibrations and passions. The mundane soul, bound
with Karmic matter, becomes affected by their operation of old Karmas,
with impure thought-activities and vibrations, which become auxiliary
causes of inflow of fresh Karmic molecules and of their bondage with soul
in the form of Karmas. This fact of mundane life must be fully
understood; so as to leave on room for the deluded belief that the Soul
can in any way become one with these thought-activities, passions and
vibrations.
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87. The soul
never produces the attributes of Karmic matter; similarly the Karmas
(never produce) the attributes of soul and of the modifications of these
two, know each one to be the auxiliary cause of the other.
Commentary.
This emphasises
the view stated in the previous Gatha. Every substance is a combination
of its own attributes. All its attributes with all its modifications are
inherent in that substance. The common attribute of individuality (Aguru-laghu)
keeps each substance separate from all the other substances. It prevents
any substance or group of attributes and modifications from becoming
another substance or group of attributes and modifications. One substance
can never become another. They experience mutual and auxiliary actions
and interactions. Space locates substances. Time gives duration,
newness, oldness, continuity, change or permanence. Dharma helps the
movements of souls and matter; Adharma, the cessation of movements.
Mighty matter invests the potentially Almighty Soul with the Karmic and
other bodies, and thus makes the Monarch, the Lord of the Universe, act
the comedy and tragedy of endless cycles of an earthly existence. The
Almighty Soul itself owns and masters all; other substances by his
knowledge of them. All; substances possess the attribute of knowability.
The great
Samsara is really a drama of two principal actors; matter is an auxiliary
cause of producing impure thought-activity of attachment, hatred, pain,
and pleasure etc., while the mundane soul�s impure thought-activities
become causes of modification of matter into Karmic bondage, formation of
food, houses, clothes, pots and different articles. A right-knower knows
the true nature of the phenomena of the universe.
