Atmatatva Vichar Or Philosophy Of Soul

SR No.: 023322
Original Sutra Author: N/A
Author: Vijaylakshmansuri, Ghanshyam Joshi, Kirtivijay Gani
Publisher: Mohanlal D Mehta
Publication Year: 1963
Total Pages: 568
Language: English
Classification: Book_English
File Size: 39 MB

Page 328

DISCOURSE XXVIII
MORE REFLECTIONS AEOUT CAUSES OF KARMIC
BONDAGES Gentlemen,
We are continuing with reflections on Karmic bondages. These reflections are quite different from those which we had before and so they will be considered from a particular stand-point. First we shall discuss in general and then we shall proceed to the particular details. We are properly following the standard laid down by the educationists.
This discussion has been proportionately more lengthy but it was necessary as you must not have met with such clear elucidation about the causes of Karmic bondages.
Our main intention of handling the topic of Karmas was that you should realise the true nature of their bondages and the causes of these bondages which must be avoided. It is often said that one should contract lesser Karmic bondages but we cannot do so as we do not know what activities create Karmic bondages. When something is properly understood then only we can avoid the avoidable part thereof and accept the acceptable part thereof. The popular maxim, "First knowledge and then mercy" means this very fact.
General causes of Karmic bondages are four: False belief, Attachment, Passions and Vibrations of Soul. e understood some of the facts about these causes. Now let us know some of the facts about particular causes.
On the whole, all the eight forms of Karmas are detrimental to the Soul's progress, but out of them, four Karmas are extremely detrimental as they directly affect the nature of Soul and consequently ignorance, passions, lack of vigour etc. become very conspicuous in a soul. These Karmas bear very significant epithet. They are called “Ghatee", meaning deadly, injurious, very cruel, atrocious. If we address some one as 'Very cruel' it would mean a great offence-big abuse. Even the slaughterer of animals would not prefer to be acknowledged as 'very cruel'.
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