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Räjgeetä
to bondage. In that case also the soul has to acquire the bondage. If it is its property to acquire Karma, no one can stop it from functioning, and the soul would forever continue to acquire the bondage of Karma.
આત્મા સદા અસંગ ને, કરે પ્રકૃતિ બંધ; અથવા ઈશ્વર પ્રેરણા, તેથી જીવ અબંધ.
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Ätmä Sadä Asanga Ne, Kare Prakruti Bandh;
Athavä Ishwar Preranä, Tethi Jiv Abandh.
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The soul is always unbound, Nature itself creates the bondage; or God might be inspiring it to act. As such the soul stays unbound. (72)
Explanation & Discussion: Another idea occurs to the pupil. He has learned that the soul is inherently devoid of unattachment and remains unbound. As such, no bondage can arise and the acquisition of Karma could be imaginary. In other words, the soul cannot indulge in anything that can lead it to bondage. Undertaking of an activity is dependent upon the Nature (Prakruti). Since such activities cannot create bondage, the soul remains unbound.
Here the pupil might also be resorting to Sänkhya philosophy, which gives a different connotation to the term Prakruti. That philosophy divides the entire universe into two parts. One is termed as Purush, which denotes soul and the other is termed as Prakruti, which denotes every thing else. Prakruti is supposed to have 24 components. Of these, the first group consists of five fundamental aspects, viz. earth, water, fire, air, and space. The second group consists of five sense organs, viz. skin, tongue, nose, eyes,
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