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239-242. As man in
this world serves a king for his livelihood, and the king gives him many
kinds of things which give pleasure. Similarly the soul (as) man serves
Karmic matter for his pleasure; the Karma king gives pleasure bringing
objects (to him). Again when that very man does not serve the king for
his livelihood, then the king does not give him many kinds of pleasure
bringing objects of enjoment. In the same manner, the right-believer does
not serve Karmic matter for enjoying sense pleasures, Then that Karmic
matter does not give (him) many kinds of pleasure-giving objects.
Commentary.
A right �believer is
not enmoured of the objects of pleasure, which come to him. He enjoys
them indifferently; and is therefore not subjected to bondage of Karmas.
A wrong believer binds Karmas on account of strong indulgence in objects
of desire.
When a right believer
finds himself unable to attend to self realisation, he begins to perform
good actions of wrpoship,. Service, charity, pursuit of right knowledge;
etc., not the sake of gaining merit and thereby sense-pleasures, but for
being saved from falling into performance of had deeds, and to find
opportunities for again attaining self-meditation. His object is self
absorption, while that of a wrong believer is sense-enjoyment.
Performance of good deeds without desire result in binding such Karmas as
procure a strong body necessary for earn self-concentration. When
pleasure-bearing Karmas operate and bring about agreeable objects,. A
right believing wise man does not indulge in them, but allows the
operation of good Karmas to pass on. The karmas then in operation shed
off without bindings new karmas. In this way, a right believer sheds a
larger number of Karmic molecules.
The pure thought
activity obtained in this practice becomes the cause of shedding great
many molecules prematurely.
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ll
243. Because the
right believing souls are undoubting (and) thereby fearless. And as they
are free from fear of seven kinds, undisturbale.
Commentary.
A right believer is
firmly convinced, without an; the least doubt whatsoever, that his soul is
all-supreme and permanent, that is its state of purity it knows all that
is knowable, in all forms and for all times, present, past and future. He
has an unshakable belief that soul is indestructible and cannot possible
die, or suffere from any accident; it is immaterial, and free any physical
ills; its inseparable attributes are pure consciousness, peace, and
happiness.
A right believer,
whether a layman or a saint, has no fear. The only difference is that a
layman evades danger, and a saint is unmindful of it.
A saint, who in his
soul advancement has entered the sixth spiritual stage, will not shrink
from meditation. Even if he is hurt or ill-treated or attacked by
disease, the body may perish, but his equanimity will not be disturbed.
The seven kinds of
fear are thus enumerated. (1) Fear realting to this life. (2) fear
realting to the next life, (3) fear of being without protection, (4) fear
of losing what is possessed, (5) fear of pain, (6) fear of accident, and
(7) fear do death.
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244. A right believer
should be known to be that soul which destroys all the four bases (of
bondage, viz., wrong belief, vowlessness, passions, and vibratory activity
of the soul) which cause Karmas (i.e., bondage of Karmic matter), delusion
and disturbances.
Commentary.
All these four bases,
with error-feeding passions, are causes of deep karmic bondage, and of
producing delusion and disturbance in the calmness of the soul. By their
removal, a soul becomes right thinking and right-doing. He believes that
not a particle of this universe belongs to him. �I am soul only.� �no one
can burn it, hurt it, kill it, or change it into another soul or
non-soul.� This thought keeps him fearless.
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ll
245. That right
believer should be known to be desireless soul, who has no desire whatever
in the fruition of Karmas and also in all the systems of religion.
Commentary.
A right believer must
have the eight essential qualifications. The first qualit of fearlessness
has already been described. The second one is desirelessness. Whenever a
soul is illumined with right belief, its liking for all non-soul nature,
wordly conditions, misleading religions, pleasure or pain is totally
removed. Whatever desire for wordly pursuits and other non-self
engagements or for sense-pleasures is found in a right believer of low
stages, if due to the operation of partial and total believer of low
stages, if due to the operation of partial and total
vow-preventing-passion Karmas. These desires are like disease which a
right believer does not want to have. So he is desireless and contented.