Adhyatmabindu

Author(s): Mitranandvijay, Nagin J Shah
Publisher: L D Indology Ahmedabad

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of superimposition cr mistake lies in the close intermingling of the one with another from the beginningless time. The qualities of body are superimposed on soul because the former is closely bound up with the latter, But they are not there in soul by nature because soul by nature is an incorporeal non-physical conscious substance. (17)
Two types of devotional songs (stutis): Those who have not risen beyond the stage of vyavahāra urge as follows: If soul were absolutely different from body then our activity of paying homage to tirthankara and acārya would become meaningless and fruitless (mithya). Hence it is better to accept the identity of body and soul.'
The author in reply points out that even the devotional songs fall into two broad divisions, viz. vyavahārastutis and niscayastutis. Vyavahārastutis contain the praise of different parts of the body of a tirthankara whereas niscaya--stutis glorify his spiritual qualities. (17)
Attachment, aversion, etc. are material : Attachment, aversion, wrong religious faith, etc. are the different forms of mohaniyakarma which is material. Wrong religious faith, passions, non-refrainment from violence etc. are considered to be of two types each, viz. those characterising soul and those characterising non-soul. When viewed from the standpoint of karmic matter which gives rise to them they are regarded as characterising non-soul. But when they are viewed as states - of course, impure and contingent - of soul, they are regarded as characterising soul. On account of the close association of soul with the material mohaniya karmas of various kinds, the soul assumes various impure states. But it never abandons its true nature. It is so because even thousand causes and conditions could not deprive the thing of its own nature. The internal impure states of soul, viz. attachment etc. are proved acetana on the application of asadbhūlavyavahāra which takes into account the fact that they are produced by material mohaniya karma and which utilises the principle that like produces the like. While commenting on mohanakammassudayā,' a gatha from Samayasāra ([. 68), Amaracandrasūri declares that märganāsthānas, etc. being audayika are material. That is, according to him mārganästhanas are audayika and material. But it should be noted, says the author, that in the list of mārgaņāsthanas there occur even kevalajñāna: and kevaladarśana which are not audayika and hence not material. Thus according to the statement of Amaracandrasuri there would arise a contingency of their becoming audyika and material. This is not warrented by the Agamas. (18)
Ignorance Causes Karma · Due to ignorance the soul identifies itself with impure states dependent on material karmas. As a result of it soul gives rise to both the types of karmas. viz bhāva (mental) and dravya (material). And by assuming transformations - auspicious and inauspicious