Atmasiddhi

SR No.: 007524
Original Sutra Author: Shrimad Rajchandra
Author: Manu Doshi
Publisher: Manu Doshi
Total Pages: 147
Language: English
Classification: Book_English, Spiritual, & Rajchandra
File Size: 1 MB

Page 91

approach. It would cultivate a sense of detachment. Then it would not react to any situation with attachment or resentment and would remain equanimous in every situation. Thus it would not incur new bondage. Such equanimity leads to the state of liberation.
Dehädic Sanyogano, Ätyantic Viyog;
Siddha Moksha Shäshvat Pade, Nij Anant Sukh Bhog.
With the ultimate dissociation of the soul from connection with the body, etc. it eternally stays in the liberated state and experiences its own infinite bliss. (91)
Explanation & Discussion:
Liberation literally means freedom from bondage. Attachment for worldly situations constitutes the bondage and that bondage leads to different situations of happiness or unhappiness, pleasure or pain, etc. As the worldly soul reacts to such situations with a sense of craving and aversion, it acquires new bondage of Karma. Liberation means freedom from all such bondage so that the soul can experience its true state of infinite perception, infinite knowledge, and infinite bliss.
Liberation is the utmost abstract state, which is nearly impossible to put into words. Shrimad has described it in two stanzas of Apoorva Avasar (Vachanamrut # 738). Stanza 17 describes it as "Free from mental, verbal, and physical particles of Karma and from all connections with the lifeless objects, so that the highly graceful, blissful, and totally unbinding state may prevail without any interaction". In stanza 18 it is described as "The state where there is no contact with a single lifeless particle, which is free from all faults and is unoscillating, pure, immaculate, conscious, unique, unalterable, intangible, and innate". In the Letter of Six Fundamentals (Appendix-II), the state of liberation has been described as under.
"The soul is described as being Karta of material Karma and thus subject to the consequences. Those Karmas can, however, be terminated as well; because even if the prevailing defilement etc. are very acute, they can be reduced by discontinuing their practice, by avoiding their contact, and by calming them down. They are reducible and can be destroyed. The state of bondage thus being destructible, the pure nature of soul, devoid of the bondage, is the state of liberation."
Of the three types of activities of the soul described in the third Fundamental, the second one associated with defiling instincts results in the bondage of Karma. The worldly soul is used to indulge in anger, arrogance, etc. whenever the circumstances arise. Such indulgence can be reduced, if one tries to calm down the defilement by cultivating the sense of forgiving, modesty, etc. Thus the defiling instincts can go down by averting the same and by avoiding the repetition.
What can be reduced can also be destroyed. If the soul stays perfectly vigilant, it can avoid new bondage. Since the old Karmas are automatically stripped off after extending their consequences, its bondage can come to an end. The soul acquires the embodiment in order to bear the consequences of its Karma. If there is no bondage of