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Räjgeetä
applied it in daily life. There are people, who come across the spiritual books dealing with absolute purity of soul. Thereby they conclude that since the soul is intangible, it cannot be defiled; it is incorruptible and stays pure forever. Like Vedänt they contend that soul cannot be polluted and the concept of its defilement is merely imaginary; it always stays pure and does not incur any bondage. Therefore nothing is required to be done for liberation except to understand the inherent pure nature of soul.
By virtue of their belief in purity of soul, such persons may perhaps stay away from gross passions, but they usually remain unconcerned about the subtle ones. With the belief that sense organs have nothing to do with soul, they are also likely to indulge in sense objects. They fail to realize that the true knowledge of soul does not leave scope for attachment to any worldly object or for indulging in anger, animosity, arrogance, or other defiling instincts. The truly knowledgeable people invariably refrain from indolence, undue indulgence, infatuation, etc.
On account of previous Karma, the sense of attachment or aversion may at times arise even to an enlightened person, but he understands that such sense is not compatible with the purity of soul and feels sorry that such sense arises. In this connection Shrimad has stated (Vachanamrut # 819) as under.
“When the sense instincts become too powerful, the sensible person feels much grieved to notice the absence of his vigor and continually despises himself. Repeatedly looking at the self with the sense of despise and taking recourse to the words and conduct of the great men he generates internal vigor and drives back those instincts even by exerting too much force. He does not sit at rest till
