Commentary
The author points out that not only riches, family, kingdom
and other outer things, but even the thought-activities of delusion and
attachment which are due to the operation of deluding-karma, do not apportion
to the soul. A righ-believer should always consider himself to be above any
attachment, and centered in his own pure consciousness.
ÞÖן£Ö
´Ö´Ö ¬Ö´´Ö ¡¯ÖÎÖ¤ß ²Ö㕳ŒŸÖפ ˆ¾Ö¡¯ÖÎÖêÝÖ ‹¾Ö ¡¯ÖÎÆ×´ÖŒÛúÖê l
®ÖÖ×ßÖ
´Ö´Ö ¬Ö´ÖÖÕפ²ÖãÔ¬µÖŸÖê ˆ¯ÖµÖÖêÝÖ ‹¾ÖÖÆ´ÖêÛú: l
ŸÖÓ
¬Ö´ÖÔ×®Ö´ÖÔ´ÖŸ¾ÖÓ ÃÖ´ÖµÖÃµÖ ×¾Ö–ÖÖµÖÛúÖ: ²ÖÎã¾ÖÓ×ŸÖ ll 42 ll
42. The mediums of motion, etc., are not
mine. I am only the attentive one. The knowers of the pure soul call me as
having no concern with (substances, such as) mediums of motion.
Commentary.
The soul with its
special quality of consciousness knows itself and all the other substances
(Dravyas), which are knowable; but being one with itself, it cannot lose itself
in the other knowable, which have a separate existence. Philosophers variously
believe that all is knowledge, or all is the soul, or there exist no different
and individual souls, or mater, space, time, and modes of motion and rest. The
many-sided (Anedkanta) Jaina philosophy differs from these one-sided (Ekanta)
views. One soul can neither be other souls, nor it can be other non-soul
substances. This fact is clear to the experience and realization of every wise
man.
¡¯ÖÎÆ×´ÖŒÛúÖê
ÜÖ»Öã ÃÖ㬤Öê ¤ÓÃÖÞÞÖÖÞÖ´Ö‡¡¯ÖÎÖê ÃÖµÖÖ¹ý¾Öß l
ÞÖ×¾Ö
¡¯ÖÎן£Ö ´Ö•³ŒŸÖ ×ÛÓ×“Ö¾Ö ¡¯ÖÎÞÞÖÓ ¯Ö¸´ÖÖÞÖã×´Ö¢ÖÓ ×¾Ö ll 43 ll
¡¯ÖÎÆ´ÖêÛú:
ÜÖ»Öã ¿Öã¤Öê ¤¿ÖÔ®Ö–ÖÖ®Ö´ÖµÖ: ÃÖ¤Ös¹ý¯Öß l
®Öî¾ÖÖ×ßÖ
´Ö´Ö ×ÛÓד֤¯µÖ®µÖŸÖË ¯Ö¸´ÖÖÞÖã´ÖÖ¡Ö´Ö×¯Ö ll 43 ll
43. I (am) one (i. e., myself) really
pure, full of perfect conation and knowledge, always immaterial. Another (i.
e., the non-self) is never mine in any wy, even to the extent of an atom.
Commentary.
This Gatha explains the
essence of this chapter. It shows what is “Samaya Sara”. A right-believer must
realise himself as being quite pure and in reality a store of all knowledge,
all-conation, all-happiness, all-peacefulness, without any connection with any
particle of matter or with any attribute of matter, such as, colour, smell,
taste and touch. This knowledge and belief of his own identity with an
Omniscient, Omnipotent, Limitless Consciousness leads to real self-meditation
and self-concentration, which is the only true pah of liberation and happiness,
from the real point of view. This is self-absorption (Sva-Samaya).
CHAPTER II.
Soul and Non-soul (Jiva-Ajiva).
¡¯Öί¯ÖÖÞÖ´ÖµÖÖÞÖÓŸÖÖ
´ÖæœÖ ¤ã ¯Ö¸¯¯Ö¾ÖÖפÞÖÖê Ûê‡Ô l
•Öß¾ÖÓ
¡¯ÖΕ³ŒŸÖ¾ÖÃÖÖÞÖÓ Ûú´´ÖÓ “Ö ŸÖÆÖ ¯Ö¹ý×¾ÖÓ×ŸÖ ll 44 ll
¡¯ÖÎÖŸ´ÖÖ®Ö´Ö•ÖÖ®ÖÓŸÖÖê
´ÖæœÖßÖã ¯Ö¸´ÖÖŸ´Ö¾ÖÖפ®Ö: Ûêד֟ÖË l
•Öß¾Ö´Ö¬µÖ¾ÖÃÖÖ®ÖÓ
Ûú´ÖÔ “Ö ŸÖ£ÖÖ ¯Öιý¯ÖµÖÓ×ŸÖ ll 44 ll
44. Some ignorant persons, who do not know
(what) soul (is), and yet declare other (than soul to be the) soul, describe
soul as (if it were identical with) attachment (to worldly objects), and (as)
Karma.
¡¯Öξָê
¡¯ÖΕ³ÖŒŸ¾ÖÃÖÖÞÖê ÃÖãן־¾Ö´ÖÓ¤ÖÞÖã³ÖÖ¾ÖÝÖÓ •Öß¾ÖÓ l
´ÖÞÞÖÓןÖ
ŸÖÆÖ ¡¯Öξָê ÞÖÖêÛú´´ÖÓ “ÖÖ×¾Ö •Öß¾ÖÖê×¢Ö ll 45 ll
¡¯Öίָꬵ־ÖÃÖÖ®ÖêÂÖã
ŸÖß¾ÖδÖÓ¤Ö®Öã³ÖÖ¾ÖÝÖÓ •Öß¾ÖÓ l
´Ö®µÖ®ŸÖê
ŸÖ£ÖÖs¯Ö¸ê ®ÖÖêÛú´´ÖÔ “ÖÖ×¯Ö •Öß¾Ö×´Ö×ŸÖ ll 45 ll
45. Others consider the intense or mild
action of the feelings of attachment as soul and others (consider) quasi-Karmas
as soul.
Ûú´´ÖÃÃÖ㤵ÖÓ
•Öß¾ÖÓ ¡¯Öξָê Ûú´´ÖÖÞÖã³ÖÖÝÖ×´Ö“”Ó×ŸÖ l
ן־¾Ö¢ÖÞÖ´ÖÓ¤¢ÖÞÖ
ÝÖãÞÖê×ÆÓ •ÖÖê ÃÖÖê ƾÖפ •Öß¾ÖÖê ll 46 ll
Ûú´ÖÔÞÖˆ¤µÖÓ
•Öß¾Ö´Ö¯Ö¸ê Ûú´´ÖÖÔ®Öã³ÖÖÝÖ×´Ö“”×®ŸÖ l
ŸÖß¾Ö΢¾Ö´ÖÓ¤Ÿ¾ÖÝÖãÞÖÖ³µÖÖÓ
µÖ: ÃÖ ³Ö¾Ö×ŸÖ •Öß¾Ö: ll 46 ll
46. Others (consider) the operation of
Karma as soul, (and others consider that) soul is that which is (the result of)
the intense and mild qualities of the fruition of Karmas.
•Öß¾ÖÖê
Ûú´´ÖÓ ˆ¤µÖÓ ¤Öê×ÞÞÖ×¾Ö ÜÖ»Öã Ûê×¾Ö •Öß¾Ö´Ö×´Ö“”Ó×ŸÖ l
¡¯Öξָê
ÃÖÓ•ÖÖêÝÖÞÖ ¤ã Ûú´´ÖÖÞÖÓ •Öß¾Ö×´Ö“”Ó×ŸÖ ll 47 ll
•Öß¾ÖÛú´´ÖÖêÔ³ÖµÖÓ
«ê ¡¯ÖÎ×¯Ö ÜÖ»Öã Ûêד֕•Öß¾Ö×´Ö“”×®ŸÖ l
¡¯Öίָê
ÃÖÓµÖÖêÝÖê®Ö ŸÖã Ûú´ÖÔÞÖÖÓ •Öß¾Ö×´Ö“”×®ŸÖ ll 47 ll
47. Others believe soul to be both the
soul and Karmas combined together, and some believe the soul to be the result
of the combination of Karmas.
‹¾ÖÓ
×¾ÖÆÖ ²ÖÆã×¾ÖÆÖ ¯Ö¸´Ö¯¯ÖÖÞÖÓ ¾Ö¤Ó×ŸÖ ¤ã´´ÖêÆÖ l
ŸÖê
ÞÖ ¤ã ¯Ö¸¯¯Ö¾ÖÖ¤ß ×ÞÖ“”µÖ¾ÖÖ¤ß×ÆÓ ×ÞÖפ˔½Ö ll 48 ll
‹¾ÖÓ
×¾Ö¬ÖÖ ²ÖÆã×¾Ö¬ÖÖ: ¯Ö¸´ÖÖŸ´ÖÖ®ÖÓ ¾Ö¤Ó×ŸÖ ¤ã´ÖêÔ¬ÖÃÖ: l
ŸÖê
®Ö ŸÖã ¯Ö¸ÖŸ´Ö¾ÖÖפ®Ö: ×®Ö¿“ÖµÖ¾ÖÖפ׳Ö: וÖקÔ™Ö: ll 48 ll
48. Thus, in many ways, (persons) of
perverse intellect call the soul other (han itself). (Such persons) re
therefore classed by the knowers of Reality as (those who) describe the
non-soul as soul.
Commentary.
Gathas 44 to 48 describe
a few wrongs an perverse views about the nature of soul. Practically all that
is said in these views can apply to a mundane, imperfect, impure soul, while as
a matter of fact this weak deluded embodied soul is a miserable shadow of the
great life which the SOUL in reality is.
Karmas are matter made
up of very fine karmic molecules. Physical bodies are formed of physical or
Aharaka molecules, and are also matter. Attachment, etc., all passionate
thought-activities and their mild or strong characters are due to the effect of
deluding karma, which is also matter. The operation of all Karmas or its mild
or strong fruitiness also material.
Thus, he who believes
these matter-born and material cuases and effect to be of the essence of soul
cannot be a true knower and seer of the reality of the SOUL.
The object of
emphasizing the reality of the soul is that if we clearly understand our true
nature, much of the bitterness, selfishness, cruelty, injustice, narrowness,
crime, immorality, sin and suffering will be removed; we shall rise hgh above
our impure and contaminating surroundings, and in our daily worldly lives shall
be enabled o conduct ourselves so that ultimate liberation will be assured, and
the world will be turned into a stage for the attainment of Godhood.
‹¤ê
ÃÖ¾¾Öê ³ÖÖ¾ÖÖ ¯ÖÖêÝÝÖ»Ö¤¾¾Ö¯Ö׸ÞÖÖ´Ö×ÞÖ¯¯ÖÞÞÖÖ l
Ûê¾Ö×»ÖוÖÞÖê×ÆÓ
³Ö×ÞÖµÖÖ ×ÛúÆ ŸÖê •Öß¾ÖÖê ×ŸÖ ˆ““ÖÓ×ŸÖ ll 49 ll
‹ŸÖê
ÃÖ¾ÖêÔ³ÖÖ¾ÖÖ: ¯Öã¤ËÝÖ»Ö¦¾µÖ¯Ö׸ÞÖÖ´Ö×®Ö¯֮®ÖÖ: l
Ûê¾Ö×»Öו֮Öî³ÖÕ×ÞÖŸÖÖ:
Ûú£ÖÓ ŸÖê •Öß¾ÖÖ ‡ŸµÖ㓵ÖÓŸÖê ll 49 ll
49. (It is) said by the Perfect Conqueror
that all these conditions are produced by the operation of material Karmas. How
can they be called souls?
Commentary.
The conditions
contemplated by the last Gathas are quite material and the soul is fire of all
material impurities. Its pure reality, in tis real essence, has already been
discussed in the first chapter.
¡¯Öν׾ÖÆÓ
×¯ÖµÖ Ûú´´ÖÓ ÃÖ¾¾ÖÓ ¯ÖãÝÝÖ»Ö´ÖµÖÓ ×•ÖÞÖÖ ×¾ÖÓ×ŸÖ l
•ÖÃÃÖ
±ú»ÖÓ ŸÖÓ ²Öã““Öפ ¤ãŒÜÖ×ŸÖ ×¾Ö¯Ö““Ö´ÖÖÞÖÃÃÖ ll 50 ll
¡¯ÖΙ׾Ö׬ִÖׯÖÛú´´ÖÔ
ÃÖÓ¾ÖÔ ¯Öã¤ËÝÖ»Ö´ÖµÖÓ ×•Ö®ÖÖ ²ÖÎã¾ÖÓ×ŸÖ 1
µÖõÖ
±ú»ÖÓ ŸÖ¤ã“µÖŸÖê ¤ã:ÜÖ×´Ö×ŸÖ ×¾Ö¯Ö“µÖ´ÖÖÞÖÃµÖ ll 50 ll
50. The Conquerors say (that) all he eight
kinds of Karmas are all material. What is called pain is the (resulting) fruit
of their maturity.
Commentary.
Pain, disappointment,
disease, death, etc., are material from the real standpoint, because they are
the result of karmic matter. Here the operative thought-activity of the soul is
also called material, as being the result of material Karma. All the impure
conditions of a mundane soul are due to the operation of eight kinds of Karmas.
Their fruition, on maturity, is what we all pain, because the soul is thereby
obstructed from enjoying true and independent happiness born in the realization
of self, shorn of interruptions, for all itme. Only a soul free from the eight
Karmas is always happy and perfect. There are eight Karmas of which the
following four are called destructive (Ghativya):—(1) knowledge obscuring which
prevents knowledge, (2) conation_obscuring which prevents conation, (3)
deluding Karmas which delude right belief and right conduct, (4) obstructive,
which prevent the manifestation soul-powr. The other four are called
non-destructive (Aghatiya). They are (1) feeling Karma, which brings about
desirable and undesirable objects of pleasure-and-pain-feeling, (2) age karma,
which determines the duration of the soul’s imprisonment in a condition of
life, (3) body-making Karma which determines the formation of beautiful or ugly
body, (4) family-determining Karma which invests the mundane soul with a high
or low position or status. The most harmful of the 8 is the deluding karma,
which deludes the soul from right belief and right conduct. One who subdues delusion
conquers all the 8 karmas and become a perfect conqueror.
¾Ö¾ÖÆÖ¸ÃÃÖ
¤¸ßÃÖÞÖ´Öã¾Ö¤êÃÖÖê ¾Ö×ÞÞÖ¤Öê וÖÞÖ¾Ö¸ê×ÆÓ
•Öß¾ÖÖ
‹¤ê ÃÖ¾¾Öê ¡¯ÖΕ³ŒŸÖ ¾ÖÃÖÖÞÖÖ¤¡¯ÖÎÖê ³ÖÖ¾ÖÖ3 ll 51 ll
¾µÖ¾ÖÆָõÖ
¤×¿ÖÔŸÖÓ ˆ¯Ö¤ê¿ÖÖê ¾Ö×ÞÖÔŸÖÖ ×•Ö®Ö¾Ö¸î: l
•Öß¾ÖÖ
‹ŸÖê ÃÖ¾ÖêÔs¬µÖ¾ÖÃÖÖ®ÖÖ¤µÖÖê ³ÖÖ¾ÖÖ: ll 51 ll
51. All these thought-activities,
attachment, etc., (are) souls. This has been described by the Conquerors as a
statement from the practical standpoint.
Commentary.
If a question is
reaised: Attachment and all other thought activities having been described in
Jain Scriptures as due to the soul’s modifications whilehere they are said not
to belong to the soul, why should there be such different opinions on the same
subject? The Acharya answers: “Here they have been said to be material and not
belonging to the soul, from the real point of view. Only from the practical
standpoint, we can ascribe these material and impure though-activities to the
soul. Both opinions are correct, but each from its own different standpoint.”
¸ÖµÖÖ
Æã ×ÞÖÝÝÖ¤Öê ×¢ÖµÖ ‹ÃÖÖê ¾Ö»ÖÃÖ´Ö㤵ÖÃÃÖ ¡¯ÖÎÖ¤êÃÖÖê l
¾Ö¾ÖÆÖ¸êÞÖ
¤ã ˆ““Öפ ŸÖŸ£ÖêÛúÖê ×ÞÖÝÝÖ¤Öê ¸ÖµÖÖ ll 52 ll
¸Ö•ÖÖ
ÜÖ»Öã ×®ÖÝÖÔŸÖ ‡ŸµÖêÂÖ ²Ö»ÖÃÖ´ÖãªÃµÖÖ¤ê¿Ö: l
¾µÖ¾ÖÆÖ¸êÞÖ
ŸÖ擵֟Öê ŸÖ¡ÖîÛúÖê ×®ÖÝÖÔŸÖ: ¸Ö•ÖÖ ll 52 ll
52. From the practical standpoint the
remark is made of (his) military forces; “the king has gone out” (although not
) the king only (but also his military forces are) gone out (with him).
Commentary.
It is from the practical
point of view a mere attribution of soul, its base accompaniment. Really
otherwise the soul, pure, and in the full possession of its essential self,
stands out alone. In common parlance, for instance, we speak of the king going
out, though it would not be without many others going out with him.
‹´Öê¾Ö
µÖ ¾Ö¾ÖÆÖ¸Öê ¡¯ÖΕ³ŒŸÖ¾ÖÃÖÖÞÖÖפ ¡¯ÖÎÞÞÖ³ÖÖ¾ÖÖÞÖÓ l
•Öß¾ÖÖê×¢Ö
Ûú¤Öê ÃÖã¢Öê ŸÖŸ£ÖêÛúÖê ×ÞÖד”¤Öê •Öß¾ÖÖê ll 53 ll
‹¾Ö´Öê¾Ö
“Ö ¾µÖ¾ÖÆÖ¸Öês¬µÖ¾ÖÃÖÖ®ÖÖª®µÖ³ÖÖ¾ÖÖ®ÖÖÓ l
•Öß¾Ö
‡×ŸÖ ÛéúŸÖ: ÃÖæ¡Öê ŸÖ¡ÖîÛúÖê ×®Ö׿“ÖŸÖÖê •Öß¾Ö : ll 53 ll
53. 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.
Commentary.
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 army’s 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 activities.
¡¯ÖθÃÖ´Ö¹ý¾Ö´ÖÝÖÓ¬ÖÓ
¡¯Ö¾¾Ö¢ÖÓ “Öê¤ÞÖÖÝÖãÞÖ´ÖÃÖ§Ó l
•ÖÖÞÖ
¡¯Ö×»ÖÓÝÖÝÝÖÆÞÖÓ •Öß¾Ö´Ö×ÞÖק½ ÃÖÓšÖÞÖÓ ll 54 ll
¡¯ÖθÃÖ´Ö¹ý¯Ö´ÖÝÖÓ¬Ö´Ö¾µÖŒŸÛÓ
“ÖêŸÖ®ÖÖÝÖãÞÖ´Ö¿Ö²¤Ó
•ÖÖ®Öß×Æ
¡¯ÖÎ×»ÖÓÝÖÝÖÎÆÞÖÓ •Öß¾Ö´Ö×®ÖפÔÂÖˆÃÖÓãÖÖ®ÖÓ ll 54 ll
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.
Commentary.
This Gatha 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.
•Öß¾ÖÃÃÖ
ÞÖן£Ö ¾ÖÞÞÖÖê ÞÖ×¾Ö ÝÖ¬ÖÖêÞÖ×¾Ö ¸ÃÖÖê ÞÖ×¾Ö µÖ ±úÖÃÖÖê l
ÞÖ×¾Ö
¹ý¾ÖÓ ÞÖ ÃÖ¸ß¸Ó ÞÖ×¾Ö ÃÖÓšÖÞÖ ÞÖ ÃÖÓ‘–Ö¤ÞÖÓ ll 55 ll
•Öß¾ÖõÖ
®ÖÖ×ÃŸÖ ¾ÖÞÖÖêÔ ®ÖÖ×¯Ö ÝÖ¬ÖÖê ®ÖÖ×¯Ö ¸ÃÖÖê ®ÖÖ×¯Ö “Ö Ã¯Ö¿ÖÔ : l
®ÖÖׯÖ
¹ý¯ÖÓ ®Ö ¿Ö¸ß¸Ó ®ÖÖ×¯Ö ÃÖÓã֮ÖÓ ®Ö ÃÖÓƮ֮ÖÓ ll 55 ll
55. In the soul, there is no colour,
neither smell, nor taste and neither touch, nor materiality, nor body, nor
(physical) figuration, nor (physical) constitution.
Commentary.
This Gatha further
expands the description of the soul as given in the previous Gatha.
The material body has
all these qualities while the soul has none of these.
•Öß¾ÖÃÃÖ
ÞÖן£Ö ¸ÖÝÖÖê ÞÖ×¾Ö ¤ÖêÃÖÖê ÞÖê¾Ö ¾Ö••Ö¤ê ´ÖÖêÆÖê l
ÞÖÖÖê
¯Ö““ÖµÖÖ ÞÖ Ûú´´ÖÓ ÞÖÖÖêÛú´Ö´Ö Ó“ÖÖ×¾Ö ÃÖê ÞÖן£Ö ll 56 ll
•Öß¾ÖõÖ
®ÖÖ×ÃŸÖ ¸ÖÝÖÖê ®ÖÖ×¯Ö «êÂÖÖê ®Öî¾Ö ×¾ÖªŸÖê ´ÖÖêÆ: l
®ÖÖê
¯ÖΟµÖµÖÖ ®Ö Ûú´Ö ®ÖÖêÛú´ÖÔ “ÖÖ×¯Ö ŸÖÃµÖ ®ÖÖ×ÃŸÖ ll 56 ll
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.
Commentary.
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,
•Öß¾ÖÃÃÖ
ÞÖן£Ö ¾ÖÝÝÖÖê ÞÖ ¾ÖÝÝÖÞÖÖ ÞÖêµÖ ±ú›ËœµÖÖ Ûê‡Ô
ÞÖÖê
¡¯ÖΕ³ŒŸÖ¯¯Ö½ÖÞÖÖ ÞÖê¾Ö µÖ ¡¯ÖÎÞÖã³ÖÖµÖšÖÞÖÖ ¾ÖÖ ll 57 ll
•Öß¾ÖõÖ
®ÖÖ×ÃŸÖ ¾ÖÝÖÖêÔ ®Ö ¾ÖÝÖÔÞÖÖ ®Öê¾Ö ï֬¤ÔÛúÖ×®Ö ÛúÖ×®Öד֟ÖË l
®ÖÖê
¡¯ÖάµÖ¾ÖÃÖÖ®ÖÖ×®Ö ®Öê¾Ö “ÖÖ®Öã³ÖÖÝÖãÖÖ®ÖÖ×®Ö ¾ÖÖ ll 57 ll
57. In 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.
Commentary.
Varga, Vargana,
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 these
impurities.
•Öß¾ÖÃÃÖ
ÞÖן£Ö Ûê‡Ô •ÖÖêÝÖ½ÖÞÖÖ ÞÖ ²ÖÓ¬ÖšÖÞÖÖ ¾ÖÖ l
ÞÖê
¾ÖµÖ ˆ¤µÖ½ÖÞÖÖ ÞÖÖê ´ÖÝÖÝÖÞÖ ½ÖÞÖµÖÖ Ûê‡Ô ll 58 ll
•Öß¾ÖõÖ
®Ö ÃÖÓ×ŸÖ ÛúÖ×®Öד֪ÖêÝÖãÖÖ®ÖÖ×®Ö ¾Ö ²ÖÓ¬Öã֮ÖÖ×®Ö ¾ÖÖ l
®Öê¾Ö
“ÖÖêªÃ£ÖÖ®ÖÖ×®Ö ®Ö ´ÖÖÝÖÔÞÖÖãÖÖ®ÖÖ×®Ö ÛúÖ×®Öד֟ÖË ll 58 ll
58. In the soul there is no
place whatsoever for the soul’s vibratory activity (which causes infow of
Karmic matter,) nor any place for bondage. And there is no place of operation
(of Karmas) nor any place of soul-quest what soever.
Commentary.
Margana is a condition in
which a mundane soul is necessarily found. There are 4 such sets of conditions.
Gati. Condition of
existence: —These are of 4 kinds – human, sub-human, hellish and celestial.
Indriya. Senses :– They
are 5—touch, taste, smell, sight and hearing.
Kaya. Body :—It is of 6
kinds —earth, water, fire, air, vegetable and mobile bodies.
Yoga. Soul’s vibrations
:—They are of 15 kinds :—
1.
Mind Vibration, true.
2.
“ “ false.
3.
“ “ mixed, true and false.
4.
“ “ neutral, neither true nor
false.
5.
Speech vibration, true.
6.
“ “ False.
7.
“ “ mixed, true and false.
8.
“ “ neutral, neither true nor
false.
9.
Body vibration physical.
10.
“ “ “ mixed with karmic.
11.
“ “ fluid.
12.
“ “ “ mixed with Karmic.
13.
“ “ assimilative.
14.
“ “ “ mixed with physical.
15.
“ “ Karmic.
Veda. Sex :- It is of 3
kinds-masculine, feminine, common.
Kashaya. Passions: -
They are of 4 kinds-agner, pride, and deceit and greet.
Janna. Knowledge: - It
is of 8 kinds-sensitive, scriptural, visual, mental, perfect, and
wrong-sensitive, wrong scriptural and wrong visual.
Samyama. Restraint: - It
is of 7 kins-equanimity, recovery of equanimity after downfall, pure and
absolute non-injury, slightest delusion, passionless, partial control, and
non-control.
Darshana. Conation: it
is of 4 Kinds-ocular, non-ocular. Visual and perfect.
Leshya. Thought-paint:
It is of 6 kinds-black, blue, dovegrey, yellow, pink and white.
Bhavya. It is of 2
kinds-capacity incapacity of being liberated.
Samyaktva. Right belief:
it is of 6 kinds-subsidential, destructive, destructive-subsidential, wrong-belief,
downfall, mixed right and wrong-belief.
Sanjna. It is of 2 kinds
– rational nd irrational.
Alkaraka. It is of 2
kinds – taking or not-taking, no-Karmas or assimilative matter.
All these divisions of
soul-quests are marked out with reference to the results of the operation of
different Karmas. The pure soul hs perfect knowledge, perfect cognition, right
belief and pure right conduct these have no reference to any operation of
Karmas. Every soul from the real standpoint is free from all these distinctions
of soul-quests. Gommatsara Jiva Kanda deals in detail with these 14 soul-
quests and Karma Kanda with degrees of vibratory activity, bondae-places and
operation-places. (Vide S.B.J. Vols. V and VI.)
ÞÖÖê
ךפ ²ÖÓ¬Ö½ÖÞÖÖ •Öß¾ÖÃÃÖ ÞÖ ÃÖÓ×Ûú»ÖêÃÖšÖÞÖÖ ¾ÖÖ l
ÞÖê¾Ö
×¾ÖÃÖÖê×ƽÖÞÖÖ ÞÖÖê ÃÖÓ•Ö´Ö»Ö׬¤šÖÞÖÖ ¾ÖÖ ll 59 ll
®ÖÖê
×ãÖןֲÖÓ¬Öã֮ÖÖ×®Ö •Öß¾ÖÃµÖ ®Ö ÃÖÓŒ»Öê¿ÖãÖÖ®ÖÖ×®Ö ¾ÖÖ l
®Öê¾Ö
×¾Ö¿Öã׬¤Ã£ÖÖ®ÖÖ×®Ö ®ÖÖê ÃÖÓµÖ´Ö»Öײ¬ÖãÖÖ®ÖÖ×®Ö ¾ÖÖ ll 59 ll
59. And in the soul (there is) no place of
the duration of bondage, nor any place of passioned agitation. And also no plce
of mild passionateness nor any place of attainment of restraint.
Commentary.
All these are due to
karmic bondage. So far as passions only subside, places of restraint are
acquired. But when they are destroyed, the soul in reality is full of perfect
restraint.
ÞÖê¾Ö
µÖ •Öß¾Ö½ÖÞÖÖ ÞÖ ÝÖãÞÖ½ÖÞÖÖµÖ ¡¯ÖÎן£Ö •Öß¾ÖÃÃÖ l
•ÖêÞÖ
¤ã ‹¤ê ÃÖ¾¾Öê ¯ÖãÝÝÖ»Ö¤¾¾ÖÃÃÖ ¯Ö׸ÞÖÖ´ÖÖ ll 60 ll
®Öî¾Ö
“Ö •Öß¾ÖãÖÖ®ÖÖ×®Ö ®Ö ÝÖãÞÖãÖÖ®ÖÖ×®Ö ¾ÖÖ ÃÖÓ×ŸÖ •Öß¾ÖÃµÖ l
µÖê®Ö
ŸÖã ‹ŸÖê ÃÖ¾ÖêÔ ¯Öã¤ËÝÖ»Ö¦¾µÖÃµÖ ¯Ö׸ÞÖ´ÖÖ: ll 60 ll
60. And also (there) are o soul-classes,
nor spiritual stages in the soul. Because, certainly all these conditions are
caused by material substance (namely, karmic and physical matter.)
Classes of Soul (Jiva Samasa) are
14. They are:—
Badara Ekendriya, gross-bodied,
one-sensed souls; sukshma Ekendriya,
fine-bodied, one-sensed souls;
Dvindriya “ gross-bodied two “ “
Trindriya “ “ three “ “
Chaturindriya “ “ four “ “
Asaini panchendriya “ Irrational five “ “
Saini panchendriya “ Rational “ “ “
Each of these 7 is of 2
kinds—Paryapta with developability viz. the gaining within one Antar-Muhurta,
by the soul of the capacity to develop fully the characteristics of he body
into which it incarnates; Aparyapta with undevelopability: not so gaining, bu
dying within one Antar-Muhurta. The spiritual stages aere fourteen – wrong
belief, downfall, mixed, vowlss-right belief, parietal vow, imperfect vow,
perfect vow, new thought-activity, advanced thought-activity, slightest
delusion, subsided-delusion, delusionless, vibratory omniscient, non-vibratory
omniscient.
All these stages are
ascribed to the soul with reference to delusion and vibratory activity. Both
these are absent in a pure soul. The 14 classes also are due to the effect of
body making Karma and so they are absent in a real soul. For a detailed
description of the soul-classes, and spiritual stages, consult Gommatsara Jive
Kanda S. B. J. Vol. V.
¾Ö¾ÖÆÖ¸êÞÖ
¤ã ‹¤ê •Öß¾ÖÃÃÖ Æ¾ÖÓ×ŸÖ ¾ÖÞÞÖ´Ö֤ߵÖÖ l
ÝÖãÞÖšÖÞÖÓŸÖÖ
³ÖÖ¾ÖÖ ÞÖ ¤ã Ûê‡Ô ×ÞÖ“”µÖÞÖµÖÃÃÖ ll 61 ll
¾µÖ¾ÖÆÖ¸êÞÖ
Ÿ¾ÖêŸÖê •Öß¾ÖÃµÖ ³Ö¾ÖÓ×ŸÖ ¾ÖÞÖÖÔªÖ: l
ÝÖãÞÖãÖÖ®ÖÖÓŸÖÖ³ÖÖ¾ÖÖ:
®Ö ŸÖã ÛêדÖ×®®Ö¿“ÖµÖ®ÖµÖÃµÖ ll 61 ll
61. Although from the practical standpoint
these are (found) in the soul from colour up to stages of spirituality, yet
from the real standpoint (there are) no (such) conditions whatever.
Looked at from the
practical standpoint, all these conditions may be said to appertain to a mundane
soul, soul in its pru nature is, however, free of, and different from, these.
‹¤ê
×ÆµÖ ÃÖÓ²ÖÓ¬ÖÖê •ÖÆê¾Ö ÜÖ߸ÖꤵÖÓ ´ÖãÞÖꤾ¾ÖÖê l
ÞÖµÖ
ÆãÓ×ŸÖ ŸÖÃÃÖ ŸÖÖ×ÞÖ ¤ã ˆ¾Ö¡¯ÖÎÖêÝÖ ÝÖãÞÖÖ׬ÖÝÖÖê •Ö´ÆÖ ll 62 ll
‹ŸÖî¿“Ö
ÃÖÓ²ÖÓ¬ÖÖê µÖ£ÖÔ¾Ö –Ö߸Öê¤ÛÓ ´ÖÓŸÖ¾µÖ : l
®Ö“Ö
³Ö¾ÖÓ×ŸÖ ŸÖÃµÖ ŸÖÖ×®Ö ŸÖæ¯ÖµÖÖêÝÖÝÖãÞÖÖ׬ÖÛúÖê µÖÃÖ´ÖÖŸÖË ll 62 ll
62. And the connection with these
(conditions) should be known (tobe) the same as (that of) milk (with) water.
But all these are not in the soul, because (it is really) full of the attribute
of conscious-attentiveness (i.e., perfect conation and knowledge).
Commentary.
All the impure
thought-activities and conditions of soul are due to tis being bound by Karmic
matter, the effects of which are infinitely more wonderful, mysterious and
powerful than electric currents. If this karmic matter is separated from the
soul, the soul becomes its pure self, an enlightened Being full of
All-Knowledge, conation, happiness and power. But as pure water mixed with milk
loses its owners and is allied milk; so this soul, though pure, mixed with
Karmic dirt has lost its sourness; and its material conditions are given the
name of sou. A right-believer should therefore make a clear distinction between
the two, and giving up attachment with what is foreign to him should believe
his soul to be potentially possessed of all the attribute of the pure soul.
¯ÖÓ£Öê
´ÖãÃÃÖÓŸÖÓ ¯Ö×ÃÃÖ¤æÞÖ »ÖÖêÝÖÖ ³ÖÞÖÓ×ŸÖ ¾Ö¾ÖÆÖ¸ß l
´ÖãÃÃÖפ
‹ÃÖÖê ¯ÖÓ£ÖÖê ÞÖµÖ ¯ÖÓ£ÖÖê ´ÖãÃÃÖ¤ê Ûê‡Ô ll 63 ll
¯Ö×£Ö
´ÖãµִÖÖÞÖÓ ¤éÂŒ™Ö »ÖÖêÛúÖ ³Ö¾ÖÓ×ŸÖ ¾µÖ¾ÖÆÖ׸ÞÖ: l
´Öãµ֟Öê
‹ÂÖ: ¯ÖÓ£ÖÖ ®Ö “Ö ¯ÖÓ£ÖÖ ´Öãµ֟Öê Ûú׿“ÖŸÖË ll 63 ll
63. Common people, seeing some one looted,
in the way, say, “the way is looted,” but no way whatsoever is (really) looted.
ŸÖÆ
•Öß¾Öê Ûú´´ÖÖÞÖÓ ÞÖÖê Ûú´Ö´ÖÖÞÖÓ “Ö ¯Ö×ÃÃÖ¤ãÓ ¾ÖÞÞÖÓ l
•Öß¾ÖÃÃÖ
‹ÃÖ ¾ÖÞÞÖÖê וÖÞÖê×Æ ¾Ö¾ÖÆÖ¸¤Öê ˆ¢ÖÖê ll 64 ll
ŸÖ£ÖÖ
•Öß¾Öê Ûú´ÖÔÞÖÖÓ “Ö ®ÖÖêÛú´ÖÔÞÖÖÓ ¤éÂŒ™Ö ¾ÖÞÖÔ l
•Öß¾ÖõÖêÂÖ
¾ÖÞÖÖêÔ ×•Ö®Öê¾µÖÔ¾ÖÆÖ¸ŸÖ: ˆŸÛú: ll 64 ll
64. Similarly, seeing the Karmic matter
and colour of physical mater in the soul, (it) has been said by the Conquerors
from the practical standpoint, “this colour (is) of he soul.”
Commentary.
The expression “This
road is looted” only means that the travelers proceeding by that road are
robbed, and not that the road itself is the subject of robbery. Similarly, in
common parlance, from the practical standpoint, we speak of mundane souls as
black, white, red, one sensed or five-sensed, grows, fine, beautiful,, ugly.
This is but the practical point of view. These phrases are not true in their
literal sense. The wise know that colour, touch, taste, senses, etc., are
attributed of matter only, and cannot properly be predicated of the true soul.
From the pure real standpoint therefore, the soul is only itself, pure, perfect
and immaterial; and all the qualities of colour, etc., are true of it only from
the practical point of view, as in is mundane condition it is bound with
matter, and these qualities are rightly predicable of matter.
‹¾ÖÓ
¸ÃÖÝÖÓ¬Ö±úÖÃÖÖ ÃÖÓšÖÞÖÖ×¤ßµÖ •Öê ÃÖ´Öãפ½Ö l
ÃÖ¾¾Öê
¾Ö¾ÖÆÖ¸ÃÃÖ µÖ ×ÞÖ“”µÖ¤ÞÆæ ¾Ö¾Ö×ÆÃÖÓ×ŸÖ ll 65 ll
‹¾ÖÓ
ÝÖÓ¬Ö¸ÃÖïֿÖÔÃÖÓãÖÖ®ÖÖ¤µÖ: µÖê ÃÖ´Öã×§Â™Ö : l
ÃÖ¾ÖêÔ
¾µÖ¾ÖÆÖ¸ÃµÖ “Ö ×®Ö¿“ֵ֦™ָÖê ¾µÖã¯Öפ¿ÖÓ×ŸÖ ll 65 ll
65. Similarly taste, smell, touch,
bodily-figure, etc., which have all been described (before), (have been
described) from the practical standpoint:—thus do the seers of reality preach.
All the conditions
produced in souls bound up with karmic matter, as described in Gathas 55 to 60,
are ascribed to souls from the practical point of view only. Even the spiritual
stages or the gradual increases of puriy are not of the nature of a soul, when
it is considered from the rally point of view. The soul is quite free from all
these soul classes, soul-quests and stages. They are relations and conditions
springing up from its connection with matter.
ŸÖŸ£Ö³Ö¾Öê
•Öß¾ÖÖÞÖÓ ÃÖÓÃÖÖ¸Ÿ£ÖÖÞÖÓ ÆÖêÓ×ŸÖ ¾ÖÞÞÖÖ¤ß l
ÃÖÓÃÖÖ¸¯Ö´ÖãŒÛúÖÞÖÓ
ÞÖן£Ö ¤ã ¾ÖÞÞÖÖ¤¡¯ÖÎÖê Ûê‡Ô ll 66 ll
ŸÖ¡Ö
³Ö¾Öê •Öß¾ÖÖ®ÖÖÓ ÃÖÓÃÖָãÖÖ®ÖÖÓ ³Ö¾Ö×ŸÖ ¾ÖÞÖÖÔ¤µÖ3 l
ÃÖÃÖÖ¸Ô¯ÖãŸÛËÖ®ÖÖÓ
®Ö ÃÖÓ×ŸÖ ÜÖ»Öã ¾ÖÞÖÖÔ¤µÖ: Ûês×¯Ö ll 66 ll
66. In particular incarnations of mundane
souls colour, etc., are (found). But in (the souls) liberated from cycle of
existence there are no colour, etc., whatsoever.
Commentary.
Colour, etc., cannot be
the attributes of a soul. Attributes are always inseparable from their
substances, while colour, etc., are only seen in the material bodies, as
belonging to matter. As soul is connected with them, they too are ascribed to
souls from the practical point of view. When souls are free from material
bondage, these vanish like passing sunshine and shade. Had they been
attributes, they would not have become disassociated but must have been found
in pure souls also.
•Öß¾ÖÖê
“Öê¾Ö ×Æ ‹¤ê ÃÖ¾¾Öê ³ÖÖ¾Ö×¢Ö ´ÖÞÞÖÃÖê •Öפ ×Æ l
•Öß¾ÖÃÃÖÖ•Öß¾ÖÃÃÖ
µÖ ÞÖ×¢Ö ×¾ÖÃÖêÃÖÖê ×Æ ¤ê ÛúÖê‡Ô ll 67 ll
•Öß¾Ö¿“Öî¾Ö
ÊêŸÖê ÃÖ¾ÖêÔ ³ÖÖ¾ÖÖ ‡×ŸÖ ´Ö®µÖÃÖê µÖפ ×Æ l
•Öß¾ÖõÖÖ•Öß¾ÖõÖ
“Ö ®ÖÖ×ÃŸÖ ×¾Ö¿ÖêÂÖßÖã ŸÖê ÛúÖês×¯Ö ll 67 ll
67. And also if thou holdouts certainly
all these conditions (to be) in the soul, really, then in reality (there) does
not remain (any) difference whatsoever between the soul and the non-soul.
Commentary.
The special
qualifications of matter are colour, etc, which distinguish it from soul and
other immaterial substances. If these attributes be taken to be of the
inseparable nature of the soul matter alone will be the existing substance. But
that is impossible because the nature of consciousness which is he inseparable
nature of soul is evident to all, and is not found in non soul substances.
•Öפ
ÃÖÓÃÖÖ¸Ÿ£ÖÖÞÖÓ •Öß¾ÖÖÞÖÓ ŸÖ㕳Œ¢Ö ÆÖêÓ×ŸÖ ¾ÖÞÞÖÖ¤ß l
ŸÖ´ÆÖ
ÃÖÓÃÖÖ¸Ÿ£ÖÖ •Öß¾ÖÖ ¹ý×¾Ö¢Ö´ÖÖ¾ÖÞÞÖÖ ll 68 ll
¡¯ÖΣÖ
ÃÖÓÃÖָãÖÖ®ÖÖÓ •Öß¾ÖÖ®ÖÖÓ ŸÖ¾Ö ³Ö¾ÖÓ×ŸÖ ¾ÖÞÖÖÔ¤µÖ : l
ŸÖôÖÖŸÃÖÓÃÖָãÖÖ
•Öß¾ÖÖ ¹ýׯ֟¾Ö´ÖÖ¯Ö®®ÖÖ: ll 68 ll
68. If (thou believes) colour, etc.,to be
(inseparably connected) with mundane souls, then mundane soules will acquire
materiality.
Commentary.
This in fact amounts to identifying matter with soul.
‹¾ÖÓ
¯ÖÖêÝÝÖ»Ö¤¾¾ÖÓ •Öß¾ÖÖê ŸÖÆ »ÖŒÜÖÞÖÖêÞÖÖ
´Öæœ´Ö¤ß l
×ÞÖ¾¾ÖÖÞÖ´Öã¾ÖÝÖ¤Öê
×¾Ö µÖ •Öß¾Ö¢ÖÓ ¯ÖÖêÝÝÖ»ÖÖê ¯Ö¢ÖÖê ll69ll
‹¾ÖÓ
¯Öã¤Ë»Ö¦¾µÖÓ •Öß¾Öß֣ÖÖ»ÖõÖÞÖê®Ö ´Ö朴֟Öê l
×®Ö¾ÖÖÔÞÖ´Öã¯ÖÝÖŸÖÖêsׯÖ
•Öß¾ÖŸ¾ÖÓ ¯Ö㦻Ö: ¯ÖÎÖ¯ŸÖ: ll69ll
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.
‹ŒÛÓ
“Ö ¤Öê×ÞÖÞÖ ×ŸÖ×ÞÖÞÖ µÖ “Ö¢ÖÖ׸ µÖ ¯ÖÓ“Ö ‡ÓפµÖÖ •Öß¾ÖÖ l
¾ÖÖ¤¸
¯Ö••Ö×¢Ö¤¸Ö ¯ÖµÖ›ß¡¯ÖÎÖê ÞÖÖ´ÖÛú´´ÖÃÃÖ ll 70ll
‹ÛÓ
¾ÖÖ ¾¤ê ¡Öß×ÞÖ “Ö “ÖŸ¾ÖÖ׸ “Ö ¯ÖÓ“Öê×®¦µÖÖ×ÞÖ •Öß¾ÖÖ: l
¾ÖÖ¤¸¯ÖµÖÖÔ¯ŸÖêŸÖ¸Ö:
¯ÖÎÛΟֵÖÖê ®ÖÖ´ÖÛú´ÖÔÞÖ: ll 70ll
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.
‹¤ê×ƵÖ
×ÞÖ¾¾Ö¢ÖÖ •Öß¾Ö¼ÖÞÖÖ ¤ã¸ÞÖ³Öæ¤Ö×ÆÓ l
¯ÖµÖ›ß×ÆÓ
¯ÖÖêÝÝÖ»Ö´Ö‡Ô×ÆÓ ŸÖÖ×ÆÓ ÛúÆ ³ÖÞÞÖ¤ê •Öß¾ÖÖê ll 71 ll
‹ŸÖ׳ֿ“Ö
×®Ö¾Öé¢ÖÖ×®Ö •Öß¾ÖãÖÖ®ÖÖ×®Ö Ûú¸Þ³ÖæŸÖÖ׳Ö: l
¯ÖÎÛéúןÖ׳Ö:
¯Öã¤ËÝÖ»Ö´ÖµÖß׳ÖßÖ׳Ö: Ûú£ÖÓ ³ÖÞµÖŸÖê •Öß¾Ö: ll 71 ll
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 .
¯Ö••Ö¢ÖÖ
¯Ö••Ö¢ÖÖ •Öê ÃÖãÆã´ÖÖ ¾ÖÖ¤¸ µÖ •Öê “Öê¾Ö l
¤êÆÃÃÖ
•Öß¾ÖÃÖÞÞÖÖ ÃÖã¢Öê ¾Ö¾ÖÆÖ¸¤Öê ˆ¢ÖÖ ll
72 ll
¯ÖµÖÖÔ¯ŸÖÖ¯ÖµÖÖÔ¯ŸÖÖ
µÖê ÃÖæ–´ÖÖ ¾ÖÖ¤¸Ö¿“Ö µÖê “Öî¾Ö l
¤êÆõÖ
•Öß¾ÖÃÖÓ–ÖÖ: ÃÖæ¡Öê ¾µÖ¾ÖÆÖ¸ŸÖ: ˆŸÛúÖ : ll 72 ll
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 .
´ÖÖêÆÞÖÛú´´ÖÃÃÖ㤵ÖÖ
¤ã ¾Ö×ÞÖÞÖ¤Ö •Öê ‡´Öê ÝÖãÞÖ¼ÖÞÖÖ l
ŸÖê
ÛúÆ Æ¾ÖÓ×ŸÖ •Öß¾ÖÖ ŸÖê ×ÞÖ““Ö´Ö“Öê¤ÞÖÖ ˆ¢ÖÖ ll 73 ll
´ÖÖêÆ®ÖÛú´ÖÔÞÖ
ˆ¤µÖÖ¢Öã ¾Ö×ÞÖÔŸÖÖ×®Ö µÖÖ®Öß´ÖÖ×®Ö ÝÖãÞÖãÖÖ®ÖÖ×®Ö l
ŸÖÖ×®Ö
Ûú£ÖÓ ³Ö²ÖÓ×ŸÖ •Öß¾ÖÖ µÖÖ×®Ö ×®ÖŸµÖ´Ö“ÖêŸÖ®ÖÖ®µÖãŸÛúÖ×®Ö ll
73 ll
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.
The Ethic of Action.
•ÖÖ¾Ö ÞÖ ¾Öêפ ×¾ÖÃÖêÃÖÓ ŸÖ¸Ó ŸÖã
¡¯ÖÎÖ¤ÖÃÖ¾ÖÖÞÖ ¤ÖêÆæÞÖÖÓ×¯Ö l
¡¯ÖÎÞÞÖÖÞÖß ŸÖÖ¾Ö ¤ã ÃÖÖê ÛúÖê¬ÖÖפÃÖã ¾Öª¤ê
•Öß¾ÖÖê ll 74 ll
µÖÖ¾Ö®®Ö ¾Öê×¢Ö ×¾Ö¿ÖêÂÖÖÓŸÖ¸Ó
Ÿ¾ÖÖŸ´Öî®ÖµÖÖ꾤æÔµÖÖ¸×¯Ö l
¡®ÖΖÖÖ®Öß ŸÖÖ¾ÖŸÃÖ ÛÎÖê¬ÖÖפÂÖã ¾Ö¢ÖÔŸÖê
•Öß¾Ö : ll 74 ll
74. And so long as he
does not know the special difference between the two (i.c., the pure) soul and
the (thought) inflow (in the form of anger, ect.) ; till then he is ignorant.
(Such a) soul indulges in anger, ect. (as being one with them) .
•Öß¾ÖÃÃÖê¾ÖÓ
²ÖÓ¬ÖÖê ³Ö×ÞÖ¤Öê “ÖÖ»Öã ÃÖ¾¾Ö¤¸ÃÖß×ÆÓ ll 75 ll
ÛÎÖê¬ÖÖפÂÖã
²Ö¢ÖÔ´ÖÖ®ÖÃµÖ ŸÖÃµÖ Ûú´ÖÔÞÖ: ÃÖÓ“ÖµÖÖê ³Ö¾Ö×ŸÖ l
•Öß¾ÖõÖî²ÖÓ
²ÖÓ¬ÖÖê ³Ö×ÞÖŸÖ: ÜÖ»Öã ÃÖ¾ÖԤ׿ÖÔ׳Ö: ll 75 ll
75. In the soul indulging in anger, etc., the accumulation (the
soaking) of Karmas takes place. Thus
has the bondage of the soul been described by the Self-seeing.
Commentary .
Bondage is of 4 kinds – (1) Parkriti
(nature) which varies according to the particular king of Karmic molecules
which combing with the soul according to the chartacter of the vibrations of
ming, sppeech of body, which produces the inflow; (2) Pardesha (molecular),
according to the less o more number of Karmic moleculas bound at each instant;
(3) Sthiti (duration) , the duration of bondage is determined b;y the degrees
of passions ; (4) Anubhaga (fruition) . the kind of fruition, mils of strong,
is determined by the degree of intensity of passions. Deluding Karma is the chief cause of bondage, which results in
mundane wanderings and sufferings. It
is of 28 kinds. (Vide Tattvartha Sutra, Chapter 8, by Mr. J. L. Jaini, S .B.
J., Vol II .) Out of them wrong belief
(Mithyatwa), and the foru errorfeeding
passions (Anantanubandhi kashaya) bring
about such bondage as is the chief cause of sufferings in hellish and sub-
human conditions of existence . The souls who have subdued them and become
right- believers (Samyak- drishti) bind Karmas owing to other passions, but
their bondage is golden, soft and pleasant compared with the galling prick and
pain of the iron-thorns of hellish and sub- human bondage. These gilt- caged souls are born in
celestial and human conditions of pleasant and agreeable circumstances. This bondage does not hindesr the path of
liberation. It is wrong belief and
error-feeding passions, which are the main cause of continuous eyele of
existences. One who has conquered them must be liberated after sometime, which
in the infinity of time is almost nothing.
A wrong believer on the other han identifies himself with impre thought-
activities as if they were his own actions.
A right-believer knows them to result from the passion Karmas. He takes them to be not his own real
thoughts. He believes that his real
thoughts are pure. Thus ignorance and
wrong belief are here shown to be the chief causes of bondage .
•Ö‡µÖÖ ‡´ÖêÞÖÖ •Öß¾ÖêÞÖ ¡¯Öί¯ÖÞÖÖê
¡¯ÖÎÖÃÖ¾ÖÖÞÖ µÖ ŸÖÆê¾Ö l
ÞÖÖ¤Ó ÆÖêפ ×¾ÖÃÖêÃÖÓŸÖ¸Ó ŸÖã ŸÖ‡µÖÖ ÞÖ
²ÖÓ¬ÖÖê ÃÖê ll 76 ll
µÖ¤Ö®Öê®Ö •Öß¾ÖÓ®ÖÖŸ´Ö®Ö: ¡¯ÖÎá־ÖÖÞÖÖÓ “Ö
ŸÖ£Öî¾Ö l
–ÖÖŸÖÓ ³Ö¾Ö×ŸÖ ×¾Ö¿ÖêÂÖÖÓŸÖ¸Ó ŸÖã ŸÖ¤Ö ®Ö
²ÖÓ¬ÖßÖÃµÖ ll 76 ll
76.
But when by this soul is realised the special difference between the
(pure) soul and the (thought-activity causing) inflow, then (there is) no
bondage in that (soul) .
Commentary
Here is emphasised the fact that the knower
of Truth is free from bondage, and that when knowledge of the truth about soul
is acquired, bondage, which is the cause of infinite mundane lives,
ceases. When a person realises the
purity of his soul an knows that the thought-activities causing inflow of
karmas are not his, but are due to deluding Karmas bound with his soul, he
gives them up, and bondage slackens of ceases.
Then he becomes a right – believer.
totally free from the bondaage of the stong Karmas which are bound by
ignorance and deep-rooed wrong belief.
A right-believer may be said to be free evern now , because he knows the
path, and must follow it so long as he retains the right belief .
ÞÖÖ¤æÞÖ ¡¯ÖÎÖÃÖ¾ÖÖÞÖÓ ¡¯ÖÎÃÖãד֢ÖÓ “Ö
Ûú¾Ö¾Ö¸ßµÖ³ÖÖ¾ÖÓ “Ö l
¤ãŒ“ÖÖÃÃÖ ÛúÖ¸ÞÖÓ ×ŸÖ µÖ ŸÖ¤Öê ×ÞÖµÖ×¢ÖÓ
ÛãúÞÖפ •Öß¾ÖÖê ll 77 ll
–ÖÖŸ¾ÖÖ ¡¯ÖÎá־ÖÖÞÖÖæ¿Öãד֟¾ÖÓ “Ö ×¾Ö¯Ö¸ßŸÖ
³ÖÖ¾ÖÓ “Ö l
¤ã:ÜÖÃµÖ ÛúÖ¸ÞÖÖ®Öß×ŸÖ “Ö ŸÖŸÖÖê ×®Ö¾Öé×¢ÖÓ
Ûú¸Ö×ŸÖ •Öß¾Ö : ll 77 ll
77. (When the soul) has known the impurity
of inflow-thoughts and (their ) contrariety (to the soul) and (their being)
causes of mundane misery, then the soul turns back from them .
Commentary .
A wrong believer who
indulges in impure thought- activities does not recognise them to lbe foreign
to his own inner essence. A right-
believer knows that anger and other passions are impure, quite contrary to the
nature of his soul, and also that they are the causes of physical sufferings,
and that if they do not delude him from Himself, he cannot suffer trouble in
the four canditions of exisstence. From
the moment that he thus believes them to be his real enemies, his intimacy
with, and friendly attitude to wards them, ceases and he determines to be freed
from them as soon as possible Right belief spells vicotry over the passions;
wrong belief and error-feeding passions are at once brought under control
. Though a right- believer, without
vows in the 4th spiritual stage, and with on,y partial vows in the 5th stage,
has passionate activities of the life of a layman, his right belief makes his
knowledge right, and his right knowledge leads to right conduct. He is alive to the weakness of his conduct
and tries to strengthen it as far as possible.
His practice of self-realisation commences from the time he becomes a
right-believer. He right belief is indeed
a form of self-realisation. The
practice of self-realisation is the real conduct. It produces purity which shortens the duration of
passion-breeding Karmas and weakens their strength, By gradual practice, when
the vowless soul subdues the partial-vow-preventing passion (Apratakyanavarna
Kashaya) he adopts the vows of a layman.
There are eleven grades of the house-holder’s life. So far as he weakens the operation of other
passion, he advances higher in these classes.
When by the practice of self-realisation he subdues the
total-vow-preventing passions (Pratyakyanavarana Kashya he becomes a saint with
full vows. Thus really,. Self-knowledge
and self realisation bring about complete freedom from all-deluding Karma, and
when the deluding Karma is destroyed,. He becomes an Omniscient within one
antar muhurta and is the adorable of all animals, men and celestials as the
Ideal Perfection of Peace and Bliss.
¡¯ÖÎÆ×´ÖŒÛúÖê
ÜÖ»Öã ÃÖã«Öê µÖ ×ÞÖ´´Ö´ÖÖê ÞÖÖÞÖ¤ÓÃÖÞÖÃÖ´ÖÝÝÖÖê l
ŸÖ×ƵÖ
ך¤Öê ŸÖד“ÖŸÖÖê ÃÖ¾¾ÖËê ‹¤ê ÜÖµÖÓ ÞÖê×´Ö ll 78 ll
¡¯ÖÎÆ´ÖêÛú:
ÜÖ»Öã ¿Öã«¿“Ö ×®Ö´ÖÔ´ÖŸÖ: –ÖÖ®Ö¤¿ÖÔ®ÖÃÖ´ÖÝÖÎ: l
ŸÖ×ô֮Ö
×ã֟ÖßÖד“ÖßÖ: ÃÖ¾ÖÖÔ®ÖêŸÖÖ®Ö “ÖµÖÓ ®ÖµÖÖ×´Ö ll 78 ll
78. I (am) certainly the one, pure,. Unattached
to the non-self, full of perfect conation and knowledge; fixed in that (pure
soul) and absorbed in that, I shall lead all these (anger, etc.) to
destruction.
Commentary.
A right-believer having
fully understood his soul to be not the real actor of anger, etc., realises
himself as having an individuality distinct from all souls and non-souls, quite
pure, with non attachment to any one and full of its own real attributes o
conation, knowledge, peace, power and happiness. This self-realisation weakens the forces of Karmas, which affect
passionate thought-activities. This
self-realisation or absorption also destroys the deluding Karma and makes the
soul; free from all sorts of bondage.
It is there fore necessary to practise self-realisation.
•Öß¾Ö×ÞÖ²Ö«Ö
‹¤ê ¡¯ÖάÖã¾Ö ¡¯ÖÎ×ÞÖ““ÖÖ ŸÖÆÖ ¡¯ÖÎÃÖ¸ÞÖÖ µÖ l
¤ãŒÜÖÖ
¤ãŒÜÖ±ú»ÖÖ×ÞÖ µÖ ÞÖÖ¤ãÞÖÖ ×ÞÖµÖ¢Ö¤ê ŸÖêÃÖã ll 76 ll
•Öß¾Ö×®Ö²Ö«Ö
‹ŸÖê ¡¯ÖάÖã²ÖÖ ¡¯ÖÎ×®ÖŸµÖÖß֣ÖÖ ¡¯ÖοָÞÖÖ¿“Ö l
¤ã:ÜÖÖ×®Ö
¤ã:ÜÖ±ú»ÖÖ×®Ö “Ö –ÖÖŸ¾ÖÖ ×®Ö¾Ö¢ÖÔŸÖê ŸÖê³µÖ: ll 76 ll
79. Knowing these (anger, etc.,) which are bound
to the soul, as transitory, impermanent, helpless, and painful (now) and
pain-producing (in the future), (a right-believer) turns back from them.
Commentary.
A right believer
correctly aualyses his soul as distinct from anger and other impure
thought-activities. The right-believer
contemplates that this his passion is due to the passion Karma bound to the
soul; that this impure thought an last only for a limited time. It is not eternal; it is born and it dies,
i.e., it is bound top the soul,. And then on maturing operates and is shed off;
and no forces or circumstances can then prevent such shedding off. It is itself painful when it operates, and
it causes the bondage of undesirable Karma, the operation of which results in
pains for the future. The right
believer sees that this soul is his own, is lasting, is a place of complete
shelter,. Happiness and joy now and for evermore. This self-analysis frees him from his enemy anger, etc., and he
acquires a closer grasp of his own self.
Thus when self-contemplation begins the self-realisation is gained.
Ûú´´ÖÃÖÃÖ
µÖ ¯Ö׸ÞÖÖÓ´ÖÓ ÞÖÖêÛú´´ÖÃÃÖµÖ ŸÖÆê¾Ö ¯Ö׸ÞÖÖ´ÖÓ l
ÞÖÖ Ûú¸êפ ‹¤´ÖÖ¤Ö •ÖÖê •ÖÖÞÖפ ÃÖÖê ƾÖפ
ÞÖÖÞÖß ll 80 ll
Ûú´ÖÔÞÖ¿“Ö
¯Ö׸ÞÖÖ´ÖÓ ®ÖÖê Ûú´ÖÔÞÖ¿“Ö ŸÖ£Öî¾Ö ¯Ö׸ÞÖÖ´ÖÓ l
®Ö
Ûú¸Ö꟣Öê®Ö´ÖÖŸ´ÖÖ µÖÖê •ÖÖ®ÖÖ×ŸÖ ÃÖ ³Ö¾Ö×ŸÖ –ÖÖ®Öß ll 80 ll
80. And the soul; does not (primarily) cause
modification of Karmic matter and similarly modification of quasi-Karmic
matter. He, who realises this, is the
knower.
Commentary.
He alone is a true
knower who realises that the root cause of Karmic and quasi-Karmic bodies is
matter itself which is unconscious and quite different from the conscious soul
and that he is not an actor or doer or producer of them. It is a natural and scientific process that
whenever impure thought-activities are present in a soul, Karmic and
quasi-Karmic matter will automatically flow in and will unite with the
previously existing Karmic and quasi-Karmic matter respectively. The bondage of Karma does not depend or
follow the wishes of the embodies soul. No such soul would ever desire the bondage of evil Karmas; and
good Karmas will not flow in simply because of his wishes,. If his
thought-activities are not such as to invite the inflow of good Karmas. Thus soul; is not really the binder of
Karmas. A right believer does not wish
for impure thought-activities; but being not sufficiently strong in soul-power
he is subjected to anger; etc., through the operation of Karmas, leading to
fresh bondage. A right-believer knows
all this and does not identify himself with these thoughts and Karmas. He always believes his soul to be the doer
and producer of his own soul modifications only.
Ûú¢ÖÖ
¡¯ÖÎÖ¤Ö ³Ö×Þ ¤Öê ÞÖµÖ µÖ Ûú¢ÖÖ ÛêÞÖ ÃÖÖê ˆ“ÖÖ‹ÞÖ l
¬Ö´´ÖÖ¤ß
¯Ö׸ÞÖÖ´Öê •ÖÖê •ÖÖÞÖפ ÃÖÖê ƾÖפ ÞÖÖÞÖß ll 81 ll
Ûú¢ÖÖÔ
¡¯ÖÎÖŸ´ÖÖ ³Ö×ÞÖŸÖ: ®Ö “Ö Ûú¢ÖÖÔ Ûê®Ö ÃÖ ˆ¯ÖÖÃÖê®Ö l
¬Ö´ÖÖԤ߮Ö
¯Ö׸ÞÖÖ´ÖÖ®Ö µÖÖê •ÖÖ®ÖÖ×®Ö ÃÖ ³Ö¾Ö×ŸÖ –ÖÖ®Öß ll 81 ll
81. The soul has been called the doer of
meritorious and (demeritorious) thought-activities (from practical
stand-point); but it (is really) not the doer (of them) by any means
whatsoever. He who knows (this) is the
(right) knower.
Commentary.
An impure soul, engaged
and engrossed in material pursuits, is subjected to good or bad thoughts owing
to the operation of passions and vibratary activity; so it is said to be the
doer of these thoughts,. Which are not pure.
From the real standpoint, the soul is a pure conscious being without any
desire, or regard for, or attachment do, any good or bad thing,
whatsoever. He is merely the knower of
all; conditions like a mirror which, though showing fire burning in it, is not
burnt because there is no fire in it, but merely a reflection of it. Similarly the soul’s real; nature is to know
and be one with himself and to know all other things as they are. He who finds this key to right knowledge is
a man with right knowledge.
ÞÖ×¾Ö
¯Ö׸ÞÖ´Öפ ÞÖ ×ÝÖÇפ ˆ¯¯Ö••Öפ ÞÖ ¯Ö¸¤¾¾Ö¯Ö••ÖÖ‹ l
ÞÖÖÞÖß
•ÖÖÞÖÓŸÖÖê ×¾Ö Æã ¯ÖãÝÝÖ»ÖÛú´´ÖÓ ¡¯ÖÎÞÖêµÖ ×¾ÖÆÓ ll 82 ll
®ÖÖׯÖ
¯Ö׸ÞÖ´Ö×ŸÖ ®Ö ÝÖéÆÖŸµÖ㟯֪ŸÖê ®Ö ¯Ö¸¦¾µÖ¯ÖµÖÖÔµÖê l
–ÖÖ®Öß
•ÖÖ®Ö®®Ö×¯Ö ÜÖ»Öã ¯Öã¤ËÝÖ»ÖÛú´ÖÖÔ®ÖêÛú×¾Ö‘Ö´ÖË ll 82 ll
82. And the knower
(Himself) certainly knowing material Karmas of many kinds neither modifies, nor
assimilates, nor is transformed into the form of non-self-substance.
Commentary.
The possessor of right
knowledge knows the soul’s character, it not being the doer of deeds. Material; Karmas flow into an embodied soul
by themselves, having found an auxiliary cause in the vibrations and passions
which already exist in the mundane soul.
The root cause of Karmic bondage is matter of Karmic molecules. The material; Karma itself modifies into
Karmic bondage and is assimilated by old Karmic bondage existing in a mundane
soul. Soul being immaterial does not modify itself in any way into the material
Karmas. The right-knower understands
all kinds of activities of matter and believes that soul; cannot acquire any
attributes, which are special to matter.
In mundane life soul has vibrations and passions due to past
Karmas. They become only an auxiliary
cause for the inflow and bondage of fresh Karmic matter. In the pure nature of soul there are neither
vibrations nor passions. So from the
pure real standpoint, Soul is neither the root nor the auxiliary cause of
Karmic bondage. A right-believer,
fixiing his thought on this real standpoint, realises himself as not being the
doer of any actions which are non-self, but knows that he is the knower, devoid
of all attachment whatsoever.
ÞÖ×¾Ö ¯Ö׸ÞÖ´Öפ ÞÖÖ ×ÝÖÇפ ˆ¯¯Ö••Öפ ÞÖÖ
¯Ö¸¤¾¾Ö ¯Ö••ÖÖ‹ l
ÞÖÖÞÖß •ÖÖÞÖÓŸÖÖê ×¾ÖÆã ÃÖ´Ö¯Ö׸ÞÖÖÓ´ÖÓ
¡¯ÖÞÖêµÖ ×¾ÖÆÓ ll 83 ll
®ÖÖׯÖ
¯Ö׸ÞÖ´Ö×ŸÖ ®Ö ÝÖéÆÖŸµÖ㟯֪ŸÖê ®Ö ¯Ö¸¦¾µÖ¯ÖµÖÖÔµÖê l
–ÖÖ®Öß
•ÖÖ®Ö®®Ö×¯Ö ÜÖ»Öã þÖÛú¯Ö׸ÞÖÖ´Ö´Ö®ÖêÛú×¾Ö¬Ö´ÖË ll 83 ll
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.
ÞÖ×¾Ö
¯Ö׸ÞÖ´Öפ ÞÖ ×ÞÖÇפ ˆ¯¯Ö••Öפ ÞÖ ¯Ö¸¤¾¾Ö ¯Ö••ÖÖ‹ l
ÞÖãÖÞÖß
•ÖÖÞÖÓŸÖÖê ×¾Ö Æã ¯ÖãÝÝÖ»ÖÛδ´Ö±ú»Ö´ÖÞÖÓŸÖÓ ll 84 ll
®ÖÖׯÖ
¯Ö׸ÞÖ´Ö×ŸÖ ®Ö ÝÖéÇÖŸµÖ㟯֪ŸÖê ®Ö ¯Ö¸¦¾µÖ¯Ö‘ÖÖÔµÖê l
–ÖÖ®ÖÖ
•ÖÖ®Ö¡Ö×¯Ö ÜÖ»Öã ¯Öã¤ËÝÖ»ÖÛú´ÖÔ±ú»Ö´Ö®ÖÓŸÖÓ ll 84 ll
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.
ÞÖ×¾Ö
¯Ö׸ÞÖ´Öפ ÞÖ ×ÝÖÇפ ˆ¯¯Ö••Öפ ÞÖ ¯Ö¸¤¾¾Ö ¯Ö••ÖÖ‹ l
¯ÖãÝÝÖ»Ö¤¾¾ÖÓ
×¯Ö ŸÖÆÖ ¯Ö׸ÞÖ´Öפ ÃÖ‹×ÆÓ ³ÖÖ¾Öê×ÆÓ ll 85 ll
®ÖÖׯÖ
¯Ö׸ÞÖ´Ö×ŸÖ ®Ö ÝÖéÇÖŸ¯Ö㟯֪ŸÖê ®Ö ¯Ö¸¦¾µÖ¯ÖµÖÖÔµÖêÞÖÖ l
¯Öã¤ËÝÖ»Ö¦¾µÖ´ÖׯÖ
ŸÖ£ÖÖ ¯Ö׸ÞÖ´Ö×ŸÖ Ã¾ÖÛî³ÖÖÔ¾Öê: ll 85 ll
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.
•Öß¾Ö¯Ö׸ÞÖÖ´ÖÆê¤ãÓ
Ûú´´Ö¢ÖÓ ¯ÖãÝÝÖ»ÖÖ ¯Ö׸ÞÖ´ÖÓ×ŸÖ l
¯ÖãÝÝÖ»ÖÛú´´Ö×ÞÖ×´Ö¢ÖÓ
ŸÖÆê¾Ö •Öß¾ÖÖê ×¾Ö ¯Ö׸ÞÖ´Öפ ll 86 ll
•Öß¾Ö¯Ö׸ÞÖÖ´ÖÆêŸÖãÓ
Ûú´ÖîÔŸ¾Ö ¯Öã¤ËÝÖ»ÖÖ: ¯Ö׸ÞÖ´ÖÓ×ŸÖ l
¯Öã¤ÝÖ»ÖÛú´ÖÔ×®Ö×´Ö¢ÖÓ
ŸÖ£Öî¾Ö •Öß¾ÖÖês×¯Ö ¯Ö׸ÞÖÃÖ×ŸÖ ll 86 ll
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.
ÞÖ×¾Ö
Ûãú¾¾Öפ Ûú´´ÖÝÖãÞÖÖê •Öß¾ÖÖê Ûú´´ÖÓ ÃÖÆê¾Ö •Öß¾ÖÝÖãÞÖê l
¡¯Ö΋ÞÖÖêÞÞÖÖ×ÞÖ×´Ö¢ÖêÞÖ
¤ã ¯Ö׸ÞÖÖ´ÖÓ •ÖÖÞÖÖ ¤Öê‹ÖÆÓ×¯Ö ll 87 ll
®ÖÖׯÖ
Ûú¸Öê×ŸÖ Ûú´ÖÔÝÖãÞÖÖ®ÖË •Öß¾Ö: Ûú´ÖÔ ŸÖ£Öî¾Ö •Öß¾ÖÝÖãÞÖÖ®ÖË l
¡¯ÖήµÖÖꮵÖ×®Ö×´Ö¢Öê®Ö
ŸÖã ¯Ö׸ÞÖÖ´ÖÓ •ÖÖ®Öß×Æ «µÖÖê¸×¯Ö ll 87 ll
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.
‹¤êÞÖ
ÛúÖ¸ÞÖêÞÖÖ ¤ã Ûú¢ÖÖ ¡¯ÖÎÖ¤Ö ÃÖ‹ÞÖ ³ÖÖ¾ÖêÞÖ l
¯ÖãÝÝÖ»ÖÛú´´ÖÛú¤ÖÞÖÓ
ÞÖ ¤ã Ûú¢ÖÖ ÃÖ¾¾Ö³ÖÖ¾ÖÖÞÖÖÓ ll 88 ll
‹ŸÖê®Ö
ÛúÖ¸ÞÖê®Ö ŸÖã ÛúŸÖÖÔ ¡¯ÖΟ´ÖÖ Ã¾ÖÛê®Ö ³ÖÖ¾Öê®Ö l
¯Ö㤻ÖÛú´ÖÔÛéúŸÖÖÓ®ÖÖ
®Ö ŸÖã Ûú¢ÖÖÔ ÃÖ¾ÖÔ³ÖÖ¾ÖÖ®ÖÖÓ ll 88 ll
88. For this reason, really the soul is the doer
(of its modifications) by its own thought-activity. And is not the doer of all the modifications caused by Karmic
matter.
Commentary.
Every substance modifies
only into its own forms; the soul therefore modifies into its own
thought-activities. It cannot cause the
modification of material forms. Karmas
bound to mundane souls are caused only by the material Karmic molecules.
×ÞÖ“”µÖÞÖµÖÃÃÖ
‹¾ÖÓ ¡¯ÖÎÖ¤Ö ¡¯Öί¯ÖÖÞÖ´Öê¾Ö ×Æ Ûú¸êפ l
¾ÖꤵÖפ
¯ÖãÞÖÖê ŸÖÓ “Öê¾Ö •ÖÖÞÖ ¡¯Ö΢ÖÖ ¤ã ¡¯ÖΟÖÖÞÖÓ ll 89 ll
×®Ö¿“ÖµÖ®ÖµÖïÖî¾Ö´ÖÖŸ´ÖÖŸ´ÖÖ®Ö´Öê¾Ö
×Æ Ûú¸Öê×ŸÖ l
¾Öꤵ֟Öê
¯Öã®ÖßÖÓ “Öî¾Ö •ÖÖ®ÖßÆß ¡¯ÖÎÖŸ´ÖÖ Ÿ¾ÖÖŸ´ÖÖ®ÖÓ ll 89 ll
89. Thus from the real standpoint the soul
really causes or is the doer of (its own modifications). Again know (that) the soul also enjoy its
ownself.
Commentary.
The soul being the
conscious being; always modifies itself into its own consciousness. As a sea being fretted by the winds or
merely ruffled by a mild breeze changes into and is the case of its own waves
but not of the blowing of the wind; so the soul whether subjected to operation
of passions of otherwise performs its own impure or pure conscious thought
activities. The real standpoint
emphasises the fact that ever substance is the modifier of its own forms only.
¾Ö¾ÖÆÖ¸ÃÃÖ
¤ã ¡¯ÖÎÖ¤Ö ¯ÖãÝÝÖ»ÖÛú´´ÖÓ Ûú¸êפ ¡¯ÖÎÞÖêµÖ×¾ÖÆÓ l
ŸÖÓ
“Öê¾Ö µÖ ¾Öê¤µÖ¤ê ¯ÖãÝÝÖ»ÖÛú´´ÖÓ ¡¯ÖÎÞÖêµÖ×¾ÖÆÓ ll 90 ll
¾µÖ¾ÖÆָõÖ
Ÿ¾ÖÖŸ´ÖÖ ¯Ö㤻ÖÛú´ÖÔ Ûú¸Öê×ŸÖ ®ÖîÛú×¾Ö‘Ö´Ö l
ŸÖ““Öî¾Ö
¯Öã®Ö¾ÖêÔ¤µÖŸÖê ¯Öã¤Ë»ÖÛú´ÖÖÔ®ÖêÛú×¾Ö¬Ö ll 90 ll
90. And the (mundane) soul from the practical
standpoint does (or produces) many kinds of material Karmas and it also enjoys
(the material fruits of) material Karmas of many kinds.
Commentary.
Just as a potter
considers himself to be the doer or producer of a clay pot, and enjoyed of it
by using it or selling it; so form the practical point of view the (mundane)
soul is said to be the binder of Karmas, the doer or causer of other inanimate
things, e.g., clothing, houses, utensils, etc., and the enjoyer of
sense-objects or sufferer of pain of account of his having or not having retain
things. The potter has only been an
auxiliary cause of the clay matter of the pot acquiring the form of the pot,
but from the practical point of view he is rightly described as the maker of
the pot, He could not obviously make one grain of sanj or earth, or which the
pot is made. But accident or nature may
have taken a million years or more to make the clay-matter of the pot. Thus from the practical standpoint the
potter makes the pot and enjoys it, by looking at its beauty or getting its
price. The pure soul cannot make or
cause one slightest thrill of anger, pride, deceit or greed, ridicule, jest,
sorrow, fear, disgust, like, dislike, or sexual inclination. These are material; conditions, independent
of the pure soul. But the mundane soul
which wears his Karmic body of matter, is by means of it, continuously attracting
and shedding matter of Karmas. Thus from the practical; point of view, the soul
may be said to be the producer of Karmas and the enjoyer of the fruits there
of. From the pure real point of view,
the soul is only the doer of its pure conscious activities and enjoyer of its
own natural peace and happiness. The
point here, as in the preceding Gathas, is that each substance modifies only
within its own attributes and therefore can be said to be the doer and enjoyer
of its own modifications.
•Öפ
¯ÖãÝÝÖ»ÖÛú´´Ö×´ÖÞÖËÓ Ûãú¾¾Öפ ŸÖÓ “Öê¾Ö ¾ÖꤵÖפ ¡¯ÖÎÖ¤Ö l
¤Öê
×Ûú׸µÖÖ¾ÖÖפŸÖÓ ¯ÖÃÖ•Öפ ÃÖ´´ÖÓ ×•ÖÞÖÖ¾Ö´Ö¤Ó ll 91 ll
µÖפ
¯Öã™Ò»ÖÛú´Öê¤Ó Ûú¸Öê×ŸÖ ŸÖ““Öî¾Ö ¾Öꤵ֟Öê ¡¯ÖÎÖŸ´ÖÖ l
׫×ÛεÖÖ¾ÖÖפŸ¾ÖÓ
¯ÖÎÃÖ•Ö×ŸÖ ÃÖ´µÖÛË ×•Ö®ÖÖ¾Ö´ÖŸÖÓ ll 91 ll
91. If the soul causes this
Karmic matter, and enjoys the same, (from the real standpoint also), there
results the doctrine that one primary cause can produce contradictory primary
effects. (Such is the) right teaching
of the Conqueror.