Adhyatmabindu

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

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soul the relation of part and whole. When darśana etc. are tinged with the activities due to non-soul, they act as a cause of bondage too. But when they are devoid of all such activities they directly lead to Liberation. Those who rely solely on practical standpoint are engaged in such activities and hence they never attain the moments of inward spiritual contemplation. Such persons cannot attain liberation even if they practise severe penances.
Bliss and knowledge are found in soul alone. Soul that has realised its true nature does never get perturbed. This is the supreme bliss. (30).
Nature of soul from the definitive standpoint: From the definitive standpoint soul does not possess four-fold sense-organs. It is shore of eight types of karmas. It is devoid of twofold mind. It has no body out of the five recognised in Jaina philosophy. It is not tarnisbed by Nescience (i. e. Mithyatta) etc. It is tranquil, inactive, independent, eternal, detached from foreign substance, shining in its own infinite light of knowledge. This description tallies with the description of sidd has given in Āgamas. This means that from the definitive standpoint there are no classes of living beings except the calss of siddhas. (31).
DVĀTRIMSIKĀ II
Poison causes swoon, a particular type of stone makes ineffective the power of fire, a fire-brand causes illusion, and a magnet attracts ironfilaments, Really varied are the powers of Matter (1). Material particles are so powerful that they can veil even the qualities of soul, viz. knowledge etc. They overpower the nature of soul and make it suffer impure changes (2). Liqueur dulls intellect whereas Brāhmi ghi sharpens it. Similarly, karmas, though material, (adversely affect the natural powers of soul and make it suffer impure changes (3). It is the presence of Nescience (Avidyā) that causes soul to assume impure inodes or states. When it is not present soul does not suffer impure changes (4). Avidya is the cause of bondage of soul with Matter. And consequently material karmas cause impure changes in soul. Scriptures declare that fecilitation and clouding of the powers of soul are due to material karmas (5). Logicians might urge that the bondage of soul with matter should be endless as it is beginningless. (6) But Jaina theoreticians maintain that even the beginningless state of bondage can come to an end if proper causes operate. We know that union of gold and dirt, found in gold-ore, though beginpingless comes to an end when the ore is heated and chemically treated (7). Soul is the doer or producer of its own pure natural states. It is never a producer or doer of the foreign states. Scriptural statement that soul is the doer primarily means that it generates its own pure natural states (8). From the standpoint of aśuddhaniscaya soul is regarded as the doer or producer of mental states (bhāva