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I am the Soul
does not have to do anything about it. Therefore according to ultimate perfect niscaya naya, atma is a non-doer.
Thus with the jiva the status of doer gets attached from various views, and from several other views jiva is a non-doer. The syadvada principle accepts the jiva to be both a doer and a non-doer. In Natak Samaysar, poet Banarasidas explains this principle - ग्यान सरुपी आतमा
करे ग्यान नहि और दरब करण चेतन करै,
faaert at.... The atma in the true form of knowledge does nothing else but knowledge, but if it is so said that the chetan does dravya karma, it is from the vyavahara naya view. Banarasidas also calls atma the doer of knowledge as per niscaya and the doer of karma as per vyavahara.
Keeping all these beliefs in mind, Gurudev offers the disciple his own clarification -
होय न चेतन प्रेरणा, कोण ग्रहे तो कर्म? 53 Faura TE RUIT, yait faerdar .....08
The disciple had a raised a doubt that “jiva is not the doer of karma’. In reply Gurudev says, “Who is it that attracts the karma pudgala in the space towards the atma? When there is a throbbing of attachment or aversion in the atma, when the atma develops a feeling, the waves of these feelings reach out, and disturb the pudgala of karmic category in the space. The pudgalas are simply floating in the space in their natural state, merely touching the bodies and going on, not affecting either body, mind or soul. But the waves of attachment / aversion of the atma reach out and inspire the pudgala of the karmic category to bind with the atma. As a result the karma pudgalas get attracted and lodge
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