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ï¿½ï¿½Ö®ï¿½Ö¾Ö¸ï¿½ï¿½ï¿½×¤ï¿½ï¿½Ö¾ï¿½ï¿½: ll 143 ll
Owing to the (auxiliary) cause (of thought-activity) that which (is) in
the form of Karmic molecules is modified into eight kinds of
knowledge-obscuring and other Karmas.
thought-activities already stated are the auxiliary causes only of the
bondage of 8 kinds of karmic classes and of their sub-classes. Primary
cause of Karmas are the Karmic molecules themselves of which this universe
is full and which have got the capacity of being attracted by soulï¿½s
vibrations and transforming themselves into Karmas with various kids of
strong or mild fruition,. When they are bound, their bondage is dependent
also for long or short duration on the internists or mildness of passions.
They themselves operate on maturity in their due time and then shed off.
ï¿½Ö»ï¿½ï¿½ ï¿½ï¿½ß¾ï¿½ï¿½ï¿½Ö¾Ö¬ï¿½ï¿½ ï¿½ï¿½ï¿½ï¿½ï¿½ ï¿½ï¿½Ö¾ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½Öµï¿½ï¿½ ï¿½Ö‡ï¿½ï¿½ï¿½ l
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ï¿½Ö¾ï¿½×Ÿï¿½ ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½Ô¾ï¿½: ï¿½ï¿½×¸ï¿½ï¿½Ö´Ö³ï¿½Ö¾ï¿½Ö®ï¿½Ö´ï¿½ï¿½ ll 144 ll
Certainly, when matter I the form of Karmic molecules binds the soul, then
only the soul becomes the cause of its modified thought-activity.
transformation of Karmic molecules into Karmas and the auxiliary cause of
this bondage process i.e. the impure thought-activity o soul work
simultaneously. Such being the fact of Karmic bondage, a wrong-believing
person takes that impure thought activity to be his own actin. He
identifies himself with that which is really an effect of Karmas. Thus
owing to wrong belief he does not know the true fact. A right believer
free from the effects of wrong-beli\f Karma but modifying in other impure
thought-activities due to partial vow, or total vow, or perfect right
conduct, prevents passions and minor passions, knows that his soul really
is not the doer of them. They are not his own pure conscious activities.
His nature is to new only, an not to be vowels, or passionful. Had there
not been operation of passions, his oulï¿½s conscious-activity would not
have been subjected to suh impure modifications. Therefore a right knower
does not bind Karmas leading to long cycles of births and rebirths. He
binds uh-weak Karmas which will not hander the progress of
ï¿½ï¿½ß¾ï¿½ï¿½ï¿½Ö¤ ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ ï¿½ï¿½ ï¿½ï¿½ï¿½ ï¿½ï¿½×¸ï¿½ï¿½Ö´ï¿½ï¿½ ï¿½ï¿½ ï¿½ï¿½ï¿½ï¿½×Ÿï¿½ ï¿½ï¿½ï¿½ï¿½Ö¤ï¿½
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ï¿½ï¿½ß¾ï¿½: ï¿½ï¿½ï¿½ï¿½ï¿½ ï¿½Ö«ï¿½ 9ï¿½ï¿½ï¿½×¯ï¿½ ï¿½ï¿½ï¿½ï¿½ï¿½×¤ï¿½ï¿½Ö´ï¿½Ö¯Ö®ï¿½ï¿½ï¿½ ll 145 ll
And if attachment and other thought-activities are produced in the soul
(by its working) along with Karmic matter (i.e. by both soul animate being
primary auses) ; then soul and Karmic matter both would become attachment,
Soul and mater
jointly cannot be the primary cause of impure thought activities of soul,
for in that case karmic matter will also become conscious. This is
impossible. The primary cause of thought-activities is the soul itself,
Karmic matter is the auxiliary cause. This statement is her made from the
impure real point of view. Form real point of view soul is not the primary
cause of any impurity at all.
ï¿½ï¿½×¸ï¿½ï¿½Ö´ï¿½ï¿½ ï¿½ï¿½Öµï¿½×¤ ï¿½ï¿½ß¾ï¿½ï¿½ï¿½ï¿½ ï¿½ï¿½ï¿½Ö´ï¿½Ö¤ï¿½ï¿½ï¿½ï¿½ l
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If attachment etc., is produced in the soul by itself, then without the
operation of Karmas being auxiliary causes, thought-activity (of impure
kind will be produced) in a (pure) soul.
other impure thought-activities never appear in pure souls. Therefore a
soul cannot have them without the influence of deluding Karma in operation
as an important auxiliary cause.
ï¿½ï¿½ ï¿½ï¿½×¸ï¿½ï¿½Ö´ï¿½ï¿½ï¿½ ï¿½ï¿½ï¿½ï¿½ï¿½Ö»Ö¤ï¿½Ö¾ï¿½ï¿½ï¿½ï¿½ ï¿½ï¿½ï¿½ï¿½Ö³ï¿½Ö¾ï¿½ï¿½ï¿½ï¿½ l
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ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½: ï¿½ï¿½×¸ï¿½ï¿½Ö´ï¿½: ll 147 ll
If the modification into Karmas (of 8 kinds) is (produced) by itself in
karmic matter; then there would be modification into (8) Karmas without
the (impure) thought activity of the soul being the cause.
that impure thought-activity is due to the soul itself as the primary
cause and that the bondage of Karma in souls is due to matter as the
primary cuse, is made from the impure view-point. From the pure real point
of view there is neither bondage nor touch of any Karma with the soul.
Viewing from the pure real standpoint, every soul is quite pure without
any inception with matter at all. It is the doer of its own pure
modification of pure consciousness, peace and happiness.
ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ ï¿½Ö¬ï¿½ï¿½Ö¾Ö¬ï¿½ï¿½ ï¿½ï¿½ß¾ï¿½ï¿½ ï¿½ï¿½ï¿½ ï¿½ï¿½ï¿½ ï¿½ï¿½ï¿½ï¿½ï¿½ ï¿½ÖµÖ¯ÖŒï¿½ï¿½ï¿½ l
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: ï¿½ï¿½ï¿½Ö³ï¿½ï¿½ÞµÖŸï¿½ï¿½ ï¿½ï¿½: ï¿½ï¿½ ï¿½Ö´Öµï¿½ï¿½ï¿½Ö¸: ll 149 ll
The Karmas are bound (or) not bound to the soul; know this certainly from
the different points of view. But whatever is said after putting aside the
points of view, that is the pure soul itself.
Points of view
are only why of knowing different aspects of a substance. Practical
standpoint looks at the oul as bound with karmas, while the real
standpoint looks at it as unbound and pure. When, independently of all
aspect, one is fixed up in the meditation of his own soulï¿½s true nature,
and experiences peace and happiness, then there I no wavering thought
about any aspect of purity or impurity. The combination of right belief,
right knowledge and right conduct is the only true path of
self-absorption; when there is no thinking, when the mind itself is in
equilibrium, what to say of body and speech. The points of view are only
helpful in knowing the truth. When truth is realised, no wavering thoughts
remain, and the soul is absorbed in itself.
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Whatever I said from the two standpoints (real and practical) is merely
what the Self-absorbed Soul knows as such. Being detached from the
different standpoints, the Soul adopts no particular stand-point
view pints are necessary and useful in discourse or exposition of Truth.
The Truth itself, the ever-elf-absorbed Soul is obviously above all
ï¿½Ö´ï¿½Ö§ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ï¿½ ï¿½ï¿½ï¿½ ï¿½ï¿½ï¿½×¤×¢ï¿½ ï¿½Ö¾ï¿½×¸ ï¿½Ö¾Ö¤ï¿½ï¿½ï¿½ï¿½ l
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That which is said to be above the different stand-points, (and which)
lone deserves the name of this right belief an knowledge is the Samayasara,
(the pure Soul the Essential Soul, or the soul in its essence).
the pure soul in its essence. A right believer himself becomes the soul in
Essence, when he is absorbed in his own soul which is full of all its pure
attributes, conation, knowledge, belief, peace, poor, happiness, etc. it
is the association of Karmic bondage which brings about the impure
modifications of soul. Really, the oul is above ll these impurities. It is
all pure, peaceful and happy and modifier of its own pure
thought-activities. One who meditates upon this again and again acquires
self-abortion, which is Samayasara.