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potential of soul so that one may endeavor to manifest the same. It should, however, be remembered that though soul is inherently pure, currently it is under the impact of Karma. The existing Karmas are stripped off by bearing the consequences, but the worldly soul indulges in craving and aversion while bearing the same and acquires new bondage of Karma. One should therefore avoid indulging in craving and aversion.
The people resorting to the absolute point of view conceive of the pure state of soul as existing forever. They believe that the soul cannot be stained or defiled, and its apparent impurity is illusory. They therefore conclude that nothing needs to be done to achieve the soul's purity. They remain content with the knowledge of inherent purity of soul and stand against making effort to manifest the same. Such people remain bare knowledgeable.
This stanza therefore emphasizes that merely resorting to the absolute viewpoint is not helpful. One should keep the absolute state as the objective and try to manifest it by resorting to worship, devotion, right conduct, Self-study, etc. The ultimate state cannot arise without cultivating detachment and renouncement. For that purpose one needs to observe restraints, austerities, etc. Liberation can thus be attained by resorting to knowledge as well as practice. Any one of them to the exclusion of the other would not serve the purpose.
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Nay Nishchay Ekantathf, Aman Nathi Kahel; Ekante Vyawahar Nahi, Bamne Satin Rahel.
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