Commentary

The statement 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.

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149. 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.

Commentary

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 soul’s 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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150. 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 whatsoever.

Commentary.

The different view pints are necessary and useful in discourse or exposition of Truth. The Truth itself, the ever-elf-absorbed Soul is obviously above all standpoints.

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151. 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).

Commentary.

Samayasara is 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.

CHAPTER IV.

Demerit and Merit. – (Punya Papa.)

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152. Know bad Karmas (to be) demerit and good karmas (to be) merit. How can that be meritoriou which causes (the soul) to wander in the cycle of existences.

Commentary.

Non-self, whether merit or demerit is not conducive to the freedom of the Soul. People generally love merit and hate demerit, because the latter beings pain an the former pleasure. Really pleasure also is not beneficial, because a mundane soul indulging in sense-pleasures remains aloof from the path of piratical purity. Every gratifiication of sense-pleasure creates desire for further gratification. For obtsining such gratification oen has to employ mean, which may be fair or foul, and he inevitably binds bad karmas. He goes on sinking deeper and deeper in the mire an his chances of extricating himself become lesser and lesser. A wise man shoals wean himself away from both merit and demerit, and concentrate all attention to contemplation of the pure soul. From the practical point of view, people prefer merit to demerit, an there fore engage them selves in such acts and thoughts as bring in merit for the following reasons.

1. Cause of bondage of each is different; good thoughts bring merit, and bad thoughts demerit.

2. Nature of each is different. Good karmas ae pleasure-bearing feeling-karma, high family, good body-making, good age karma classes, hile bad karmas are pain-bearing feeling-karma, low family, bad body-making, bad age-karma and the four destructive karma, knowledge obscuring conation obscuring, delusion, and obstructive karmas.

3. Fruition of each is different. Merit results in pleasure and demerit in pain.

4. The result in each is different. Merit leads on to the path of liberation, and demerit to the path of bondage.

From the real point of view however both merit an demerit lead the soul further into the vorte of transmigration because: -

(1) Both are caused by impure pssonation thought-activity of soul, (2) both have got material karmic nature; (3) fruition of both is harmful to real happiness of soul, and (4) both lead towards the path of bondage.

A wise right believer should therefore see that merit and demerit both are derogatory to the path of liberation, and true peace and happiness. Thus he should dbave regard and liking only for self-absorption, based on right belief, right knowledge and right conduct of soul in its won true nature, as the true path of liberation. Although in the lower spiritual tagged, where long-continued self-saborption s not possible, one is obliged to take resort to good deeds, such a, worship of Arhats and saints, devotion to and services of the Acharyas, charity, and study of scriptures, in order to keep away Premed or inks of thoughts and deeds not beneficial for soul-advancement. Such good deeds are performed with the object of self-improvement and not for the gratification of sense desire. There is however a constant effort for attaining the high status of self-absorption.

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153. A gold fetter binds oa person as much as are iron one. Similarly good or bad deeds performed, whether good or bad (both) bid the soul (with karmas).

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154. And therefore o not have either attachment or association with (both of these) evil-disposed (karmas). (Because) certainly by association and attachment with these evil-disposed (karmas) independence shall be destroyed.

Commentary.

Good karmas also are obstacles to the higher and purer status of soul purity. A right believer in the 4th stage of vowel’s right belief or in the 5th stage o partial vows, or in the 6th stage of imperfect vows, has to perform my good deeds of charity, devotion, service, et., but he does not believe these good deeds as real causes of liberation. He kows them ascausing bondage of merit karma. He oes not perform those good deeds for the sake of merit; but only owing to his inability to strictly and continuously follow the high and Infield pth of pure thought-activity and to save himself from slipping into the dismal depths of evil-thoughts and evil-deeds.

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155-156. As any one who so-ever knowing a man (to be) of bad character gives up association and attachment with him. Similarly, from the real standpoint knowing the nature of karmas (good or bad), to be harmful, to see absorbed in their own nature refrain, and prohibit (others), from association, (with such karmas).

Commentary.

A saint absorbed in the contemplation of his own pure nature has no concern with either good or bad deeds. He advises others lo to stick to the sure path of freedom, peace and happiness. Even a person who has just begun to walk in the path of liberation should believe so. He my take help from good deeds (as they are useful I cheking him from indulgence in evil) as long as he finds himself unable to stick to self relisation, but hi belief that they do not directly lead to liberation, but perpetuate bondage, and thus hinder liberation, remains unshaken.

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157. The attached (soul) binds karmas; the detached soul liberates itself (from them). Such (is) the preaching of the conqueror. Therefore do not indulge in karmas.

Commentary.

Emphasis is here laid upon the supreme self-discipline of avoidance of all attachments, good or bad, the bhakti merge, intense attachment for all attachments, good or bad, the bhakti Marge, intense attachment for saints, and Sadhus, Shasana and Shastra, would certainly be meritorious leading to the higher regions of Bliss, but would still perpetuate transmigration, nd not being about Liberation bu one should not misunderstandthe eating. If one is unable to fix his attention to contemplation of the pure self, he may well follow the path of Virtue but he must strive all the while to ascend the higher spiritual ages, by gradual but constant Soul advancement.

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158. The soul absorbed in self-realisation is the real saint. He who is not so self-absorbed, but only follows the thirteen pointed external conduct of a saint, namely the observance of he five great vows, the 5 Smities, and the three Gupties, cannot be called a true sit. He may be called saint form the practical point of view. A wrong believer with all the external conduct of a saint an in no way be saint. His only in the first stage, that of wrong belief. The self-absorbed soul of he all-knowing Arhat is really the Omniscient and the perfect soul. His calm posture, his outward gloery, hi worship by celestials, etc., do not make him an Arhat. The Arhat is his own pure soul only. Those who are fully convinced of this, and try to realise their own soul-nature can be liberated, and not those who have got even a touch of attachment for the non-soul; merit or demerit.

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159. He, who performs austerities and observes vows, without being absorbed (in his) highest Soul, (is) altogether (engaged in) childish austerities and childish vows (taken without right belief) So say the all-knowing.

Commentary.

The external disciplines of observing the thirteen kinds of conduct, and of engaging in austerities, are merely the auxiliary causes to attainment of the stage of an Arhat. If there is neither belief, nor knowledge, nor conduct, of self-absorption, all the austerities of saints and all their vows, are wrong austerities and wrong vows. The observance of external conduct, in the letter of the scriptures, without right belief, is wrong conduct and cannot lead to liberation. Such ascetics performing servre austerities and following the 13 pointed conduct ma reach to the 9 Graiveyaka and become Ahamindras, yet they are wrong-believers throughout. Their mundane births and deaths shall not cease.

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160. Observing the vows and resolutions, and performing the subsidiary vows and austerities, the are unknowing, because they are away from (realization of) the highest, Soulpurity.

Commentary.

Our knowledge becomes right knowledge when we realize the non-attached pure Self as the path of liberation. Observance of external right conduct consisting of vows and austerities is an auxiliary cause for such self-realization. Those who devotedly follow the outward conduct only, and do not care for the realization of the True and real self-nature, the will bind meritorious Karmas which will in a way delay and obstruct the attainment of liberation, instead of expediting and facilitating it.

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161. Those who are beyond (realization of) the highest soul, owing to wrong knowledge, long for meritorious deeds, which (are) the causes of mundane wanderings. They do not know the Path of liberation.

Commentary.

Persons with perverse knowledge wrongly taken the outward duties of saints, such as observation of complete vows and hard austerities, to be the path of liberation. Really all conduct involving activities of body, mind and speech in concern with other objects are voluntarily done saints with good thoughts of noninjury, truth, chastity, etc. They are not the pure thought-activity. They are causes of bondage of meritorious Karmas. Besides this, those thoughts do not represent even the thought-activity which must be found in saints in their lowest, vow., 6th and 7th stages, because the are not purified by right belief. They being mixed with operation of wrong belief, cause bondage of Karmas, which a wrong believer in the first stage is to bind. Their thought-paint is good; therefore, they bind meritorious Karmas with deep fruition-power and some demeritorious karma with mild fruition-power. A saint practicing austerities for thousands of years without gaining true and real knowledge of self-realization can never be liberated; while a right-believing saint if he is fixed in self-absorption even for the period of an Antarmuhurta can become Omniscient Conqueror. Therefore even attachment to merit must be given up.

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162. Belief in soul, etc., (9 categories) (is) right belief; the knowledge of them is right knowledge. The giving up of attachment, etc., is right conduct. This certainly is the way to liberation.

Commentary.

For the attainment of Liberation, it is essential that one should have a clear, firm, and unshakable belief in the nine-category, viz., Soul, non-soul merit demerit inflow bondage, checking, shedding and liberation (of Karmas) according to what has been preached by the Conquerors. He should have a detailed and clear knowledge of these from study of Jain scriptures complied by great saints, and then should follow right conduct after renouncing love and hatred for all word objects including his own body. This is the practical path. To believe, and know and realize “that I am soul, quite pure and perfect,” and to be absorbed in this thought-activity is the threefold path from real point of view. Thus he who understands this path of liberation from both points of view, correctly knows his soul and realizes it. He never longs for good deeds for the sake of liberation.

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163. The learned do not indulge in the practical (path) giving up the real substance (i.e. the pure soul) Because (only) in the saints who depend upon the highest substance (i.e.pure soul), the destruction of Karmas taken place.

Commentary.

Mere practical conduct without realization of the pure and real nature of the soul, cannot be the cause of liberation, so the learned do not neglect their own pure soul. When there is non-attachment to all non-self and absorption in the own self, then that fire of concentration is kindled up which burns karmic matter and purifies the soul.

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164,165&166. As the white character of cloth is lost by being covered with a costing of dirt, so should the right belief (characteristic of the soul) be known (to be) obscured by the dirt of wrong belief. As the white character of cloth is lost by being covered with a coating of dirt, so should right knowledge be known (as) obscured by the dirt of wrong knownledge. As the white character of cloth is lost by being covered with a costing of dirt, so should certainly right conduct be known (as) obscured by the passions.

Commentary.

Gathas 164 to 165 illustrate the condition of soul, which is brought about by operation of Karmas, bound before. Cloth made up of cotton threads is really white in its natural colour but owing to its contact with mud, its whiteness is obscured, and it looks dirty. But really the whiteness is not destroyed. The dirtness has come over it as a mere coating only. Similarly right belief, right knowledge and right conduct are the real and inseparable attributes of the soul. Operation of wrong belief, knowledge obscuring and passion-karmas thas obscured them. Removal of their operation will allow the threefold nature of the soul to illumine purely and rightly.

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167. That (really) all-knowing, all-seeing, obscured by the dust of its own karmas, wandering in the cycle of existence does not know all things, in all their aspects.

Commentary

The soul is really by nature all knowing and all seeing, all-peaceful and all-happy, and in no manner less than all the liberated and perfect souls in the pure conditions. Its impure mundane condition, however, has continuously been going on from beginningless time in conjunction with bondage and operation of material Karmas. These karmas obscure its true nature and pervert it in wrong belief and knowledge, owing to which it neither knows it own soul correctly, nor the other soul and non-soul and non-soul substances. Its power of discrimination has been totally marred by deluding Karmas just as drunkenness makes one forget his own house. Under delusion, it has often bound good Karmas also; but they could not help it to know its own reality. Therefore a right believer should not have any attachment with Karmas, the enemies of soul, whether the may be looking nice in form of merit, or ugly in form of demerit. All deeds resulting in bondage of good or bad Karmas must be given up. Only one’s own nature should be firmly grasped for safety and liberation.

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168, 169 & 170. Right belief obscuring (Karma is) wrong-belief. It is said by the Conquerors. By the operation of that (Karma) the soul (is) wrong-believer. Such should be known. The obscuring of right knowledge is said by the Conquerors to be wrong knowledge. By its operation the soul becomes of perverse knowledge. (It) should be known. That which obscures right conduct is said to be passion by the Conquerors. By the operation of that the soul becomes of wrong conduct. It should be known.

Commentary.

Meritorious Karmas can never remove the obscurity, which has marred the soul’s real qualities. Strong meritorious Karmas operate in a soul of celestial body in the last heaven of Sarvartha Siddhi. There be cannot pass beyond the forth spiritual stage and has to remian confined in heaven for 33 Sagars, a period of innumerable ears. In the human sphere Chakravartis have got operation of the strongest kind of merit Karmas. If any Chakravarti is infatuated by them, his soul may go down even to the 7th hell. The only helper to prevent plunging into the deep ocean of world is true self-knowledge and self-realization. A seeker after independent peace and happiness must not have the slightest love for all the good and bad and activities of mind, speech and body, which cause bondage of Karmas. He should consider both good and bad Karmas as fetters which bind bib and obstruct the unfoldment of his own capacities. Both should be believed to be material and foreign to his soul's nature. He should regard self-absorption on as the real cause of happiness. He should become one with Samayasara, the essence of soul, in order to himself become the perfect and pure Samyasara.

CHAPTER V.

Inflow of Karmas.

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171. In the soul, wrong belief, vowlessness, passion, and vibratory activity, liviing, and non-living, and (their) very many varieties (are) not any other’s but its own thought activities.

Commentary.

In practice, from the point of view of condition, a seeker after truth must know that he is responsible for his own destiny. His soul has got the capacity of modification. He should endeavour to change his thoughts, from impurity to purity. Unless a person believes that these defects are injurious to him he would try to remove them. Wrong-belief, etc., as Karmas are material while wrong belief, etc., as impure thoughts of non-living soul are living.

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172. The are the causes (of inflow) of karmic matter of the knowledge-obscuring and other kinds. The soul is also the cause of such thought activities as love, hatred.

Commentary.

The material Karmas previously bound by a soul operate at their maturity and fall off. If the soul’s thought-activity is strong enough not to be affected by their operation, they will fall off without bringing inflow of fresh Karmas. If the soul’s thought-activity is not strong enough, it will be modified into its conscious thought-activities according to the operation of Karmas. And thus its thought-activities will be painted by wrong belief, passions, etc., which ma be called love, hatred and delusion (Raga-Dvesha-Moha). A seeker of Truth must improve his knowledge and will power so that he may not be affected by operation of Karmas. A wrong believer by continuous study, by thinking of the nature of soul and non-soul, devotion to pure soul, and by other pure activities, ma increase his soul power and clearness of his thought-activity may increase his soul power and clearness of his thought-activity so much that the fruition-force of wrong belief and other Karms, is decreassed. And by such continuous efforts, Karmas of wrong belief and error-feeding passions are brought under subsidence at least for an Antar-Muhurta, and during such period be becomes a right believer of a subsidential kind. If, after an Antar-Muhuta, he is able to retain his belief his belief becomes destructive subsidential right belief. In that condition it is only the slightest form of wrong-belief. In that condition it is only the slightest form of wrong-belief Karma called Samyaktva Prakriti, which operates and affects the thought-activity of the soul; while other Karmas such as error-feeding passions, and wrong, and mixed belief Karma when operative, fall of without in any affecting the soul’s thought-activity. These operative Karmas without the corresponding thought-activity of the soul cannot be the cause of the bringing in of new karmic molecules.

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173. But there is no inflow (or) bondage in a right believing soul. There is the checking of inflow (in it) Such (right believer) being unbound by them (the new Karmas) (merely) knows the existence of the previously bound Karmas.

Commentary.

Right belief begins from the 4th Spiritual stage. The soul so long as it is there is incapable of bondage by the Karmas, which are peculiar to the lower stages. But it is capable of bondage by Karmas operating in the higher stages.

From 4th to the 14th stage, the soul is exempted from bondage by 41, 51, 55, 61, 98, 103, 119, 119, 119, 120 Prakritis to subdivisions of the 8 Karmas, respectively.

There are 48 sub-divisions but only 120 are capable of binding, 28 do not blind. Thus the 5” bodies” includes the 5 kinds of intrusion. “Samghata,” and the 5kinds of binding “Bandhan.” This accounts for 10. There are 20 sub-divisions of colour, taste, smell, and touch, but only 4 bind; this accounts for 16. Out of the 3 kinds of right-belief-deluding Karma, only one binds this account for the remaining 2. These are the 28 (10+16+2) non binding sub-divisions of Karmas (vide Gommatsara, Karma Kanda S. B. J. Vol. VI.).

A right believer brings about either the subsidence or destruction of the four error-feeding passions and wrong belief Karmas, Right discrimination between soul and non-soul, wordily and liberated conditions, real and false happiness then arises in him. His attention which before gaining right belief was directed towards wordly gratification has now turned towards attaining his own true nature of freedom from non- soul. Previously bound Karmas do not over-power him. He is sure to be liberated, before long. Therefore bondage in a right believer is not taken into consideration by the author.

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174. Thought-activity, such as love, hatred, proceeding from the soul becomes the binder of Karmas (with it, i.e., becomes the auxiliary cause of bondage). But (the soul) free from love, etc., (is) free from bondage (and is) the knower (only).

Commentary.

Love and hatred, etc., the impure thought-activities of a soul caused by operation of wrong belief and error-feeding passions are the chief auxiliary causes of bondage of Karmas, and bring about long wanderings in the cycle of existences. A right believer, free from such thoughts does not indulge in any non-soul thoughts, and therefore he is not the binder of Karmas. He merely knows the effects of operation and hondage of Karmas which may occur in his progressive stages because of slight passions and soul-vibrations.

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175. As the ripe fruit, which has fallen down, cannot be attached as fruit, again to (the old) stalk; so in the soul, karmic matter which has fallen off (after fruition), can never again (be bound, and) matured to operation.

Commentary.

The general rule is that whenever Karmas are matured and become operative, they fall off at once and cannot remain bound an instant longer. They become dead material molecules. If a right believer, through the strength of his soul-capacity has destroyed those Karmas that obstruct right belief, i.e., has become a destructive-right-believer, then he will never be subjected to their bondage again. He will forever remain in the right belief-stage. Thus having obtained the clue of self-discrimination, he practices self-realization according to the spiritual stage attained by his thought-activity. Verily he is not a binder of Karmas. He is merely the knower of them. A layman performs many wordly duties, but being a right knower he knows all these acts to be due to the operation of Karmas bound before, and always longs for the passionless stage where his peace and happiness may not be disturbed in any way. Any little bondage that occurs does not become detrimental to his soul progress.

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176. And in that knowing soul, the formerly bound Karmas (are ineffectual) like clad of earth, although all of them are bound with its karmic body.

Commentary.

When a person becomes a right believer and a right knower of true principle and realizes the discrimination between the true and real nature of soul and non-soul he is at first a right believer of the subsidential kind. Wrong belief and error-feeding passion karmas, which are not yet destroyed, but made to subside, simply exist without producing any effect like a clod of earth. If he is firm in right belief he will not allow them to operate again and will save himself from relapsing into wrong belief. He will, then, transform himself into a right believer of the destructive subsidential kind. There-afterwards, if he happens to be in the presence of an Omniscient or a saint with full scriptural knowledge, he will remove all right-belief preventing Karmas from existence in the soul, and will become a right believer of the destructive description. He could never again replace into perverse belief and shall soon obtain Liberation. Material Karmas cannot disturb the thought-activity of soul, unless they operate, and the soul is not strong enough to resist their, operation. One should not, therefore, be afraid of karmas merely in existence, but must to be strong in soul-power in order to resist their operation, and to let them be exhausted and shed off.

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177. As those which are of four kinds (wrong belief, vowlessness, passions and vibratory activity) bind the soul every moment with many kinds of Karmas with the help of the soul’s attributes of conation and knowledge (love and hatred), therefore, the knowing soul (attentive to itself) is certainly incapable of being bound by Karmas.

Commentary.

The knowing soul when attentive to itself is free from bondage. The previously bound Karmas are really the auxiliary cause of the inflow of fresh Karmas. Soul by itself does neither taken in, nor bind any Karmas at all. It is really free from all inflow and bondage. A seeker after Liberation must improve his soul-power in order to resist the operation of deluding Karma, which is the chief enemy of the mundane soul.

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178. And because the attribute of knowledge when in a low stage (below the 11th) is again modified into something else (Love, hatred) it is, in that view said to be the binder (of karmas).

Commentary.

A person who has not attained the destructive stage of a right believer, falls down for want of sufficient strength in his soul power from right belief into wrong belief. He is subjected to bondage of wrong belief and other karmas on account of his thought-activity being affected with strong delusion, attraction or repulsion, and is again attached to the world. It is the deluding karma which must be destroyed. As long as it has the least mastery over consciousness, no check of inflow of karmas is possible. A right believer should therefore believe himself to be the Pure Soul and should realise his own pure nature, by practising self-absorption. It is this conduct only, which can weaken the passions and improve soul-power.

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179. When right belief, knowledge (and) conduct manifest (themselves) in a low degree, then the knower is bound by many of karmic matter.

Commentary.

A right believer in the 4th stage of vowels-right-belief has the least degree of right conduct. Unless all the passions are totally subsided or destroyed, he cannot attain that pure and perfect conduct which does not bind any Karma at all.

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180. All the previously bound Karmas , (which) exist in a right believer, only bind such Karmas as are appropriate to his attentiveness.

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181. They are incapable of assimilation, like an immature woman to a man. (The soul) binds them as capable of assimilation, like a young woman to a man.

Commentary.

Karmas which have not reached the stage of operation, cannot be bound up.

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182. Having been unripe for fruition, when they (the Karmas) become ripe for fruition, they bind the 7 or 8 kinds of knowledge obscuring and other forms of Karmas.

Commentary.

Usually seven kinds of Karmas are bound up. The age-karma is bound in special circumstances.

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183. By these reasons indeed, a right believer is not the binder of Karmas. In the absence of thought inflow the Karmas are not said to be the binders.

Commentary.

The Material molecules of deluding Karma being merel bound up in a soul, do not affect him, unless they come into operation and the soul’s thought-activity is not strong enough to resist their operation. Where there is impure thought-activity there is bondage. Till the 10th spiritual stage, seven Karmas are being bound ever moment by the soul, but age-karma is bound only on certain occasions. It is bound in one of the 8 declining times (vide Gammatsara Jiva Kanda Gatja 518, page 258).

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184. Love, hatred, and delusion, (thought) inflow, is not found in the right believer. Therefore in the absence of thought inflow, Karmas do not become the cause (of new bondage).

Commentary.

A right believer, even in the 4th stage, is free from delusion, love and hatred, which are possible only in a wrong believer. In the absence of thought-activity of the above description, mere wrong belief and other Karmas existing in the soul, without operation, cannot cause inflow and bondage. It is impure thought-activity only, which is really the auxiliary cause of fresh karmic bondage. That bondage which is due to partial vow-preventing passions etc., is not cause of keeping a soul long in mundane existences.

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185. The four-fold cause (of bondage) become the cause of eight kinds of karmic bondage. And love, etc., also, (are the causes) of their (bondage). In their absence (Karmas) are not bound.

Commentary.

Really Karmas attract karmas, if impure thought-activity of the soul is present as an auxiliary cause of new bondage; but if the soul is not affected by thought-activity due to operation of wrong belief and other Karmas no fresh bondage will happen. The right believer has suppressed their operation, and they cannot disturb the thought-activity of his soul.

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186-187. As the food taken by a man is modified in many ways, in the form of flesh, nerves, blood, etc., by reason of the digestive heat (of the human system). So in the knower also, those Karmas which are bound from before, bind many kinds of Karmas. Such souls (which are thus bound) are bereft of the (pure) view-point.

Commentary.

Love, hatred, etc., are the motive causes which bring about the bondage of Karmas. When a person forgets the real point of view, which sees a really full of all-knowledge peace and happiness he gets enamoured of sensual pleasures. A right believer should try to keep his attention ever fixed upon his own pure soul, with the help of pure and real viewpoint. His pure thought-activity then will protect him from such bondage as would happen if he were engaged in worldly pursuits. If he is in the very advanced stage of a saint and is fully absorbed in his self-realisation without any; paint of light passion, he will not bind any Karma of even the least duration of one antar-muhuta, in the 11th or the 12th stage. In the lower stages he may blind some Karmas according to the degree and kind of the thoughts entertained. Self-absorbed souls have such pure thought-activity that the slight bondage in them is negligible. Those who want to be free from inflow and bondage must ever keep in view the real stand-point and realize themselves as Pure Souls, Samayasara. Practice will make him pure and will raise him to the most exalted position of an Omniscient.

CHAPTER VI.

Checking of Karmas (Samvara).

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188. (Pure) conscious attentiveness (is) in the (pure) soul. In anger, etc., there is no (pure) soul whatever. And indeed really anger (is) in anger itself. Certainly there is no anger in the (pure) soul.

Commentary.

With reference to a soul affected with anger passion-Karma-in-operation, the conscious attentiveness of the soul is called anger. Really the soul is consciousness; anger is the fruition force of karmic matter. Anger is not its attribute. By self-analysis it will discard its attachment to anger which is really on-soul and will keep its attention fixed over the pure soul. Self-analysis will lead a right knower to salf-absorption.

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189. In 8 kinds of Karmas, and also in quasi-Karmic matter there is no (pure) soul. And in the (pure) soul there are no Karmas and also no quasi-Karmic matter.

Commentary.

Self analysis would point out that the Karmic body is composed of 8 kinds molecules, the electric body is made of electric molecules, and the physical, fluid and assimilative bodies are made up of assimilative molecules. They are all material. Neither is the pure soul of their nature nor are they of the nature of the pure soul.

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190. And when this kind of unreported knowledge rises in the soul, then the attentive pure soul entertains no (impure) thought-activity whatsoever.

Commentary.

Thus, when a right knowing soul acquires correct self-analysis, and from the real point of view knows his soul as quite separate from all impure thoughts and vibrations, as well as from all Karmic and quasi-karmic matter, he does not identify himself with any other action except his own pure conscious modifications. Having acquired this self-analysis, he realizes his soul as pure and real like a perfect and liberated soul. That very moment, he enjoys true peace and independent soul-happiness. He further increases his knowledge and soul-power by destructive-subsidence of knowledge-obscuring, constion-obscring, and obstructive Karmas. His previously bound conduct-preventing passion-karmas existing in the soul’s spatial its are weakened. His other demerits Karmas also are weakened or transformed into merit Karmas. Duration bondage of all Karmas in existence except age-Karmas is gradually lessened. A right believer even in the vowless stage is capable of bringing about the subsidence of partial-vow-preventing passions, by this practice of self-realisation. Then he adopts the preliminary vows of a layman. As his practice of self-realization is improved, he weakens the force of total vow-preventing-passion-Karmas, and is advanced in degrees of conduct of a layman. When the same self-realisation causes subsidence of total-vow-preventing-passions, he accepts vows of a saint and devotes his time wholly and solely to self-purification. Through self-realisation he causes destruction of the four destructive Karmas; and thereafter becomes an Omniscient Conqueror. In that sublime condition he is absorbed in his own soulless for ever; lives in the body up to the age-duration; and then freed from all find and gross matter, retaining his own immaterial and innumerable spatial its, quite pure and illuminating with all full attributes, goes up direct to the top of the universe and stays there for eternal time.

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