Adhyatmabindu

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

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karma), whereas from the standpoint of vyavaharanaya it is regarded as the producer of material karmas (dravya karma) also (9). The relation of invari. able concomitance obtains between the generator (i. e. material cause) and the generated (i.e. effect). But such a relation does not obtain between soul and material karma. So, how can soul be regarded as the generator (i, e, material cause) of material karmas ? (10). Again, the relation of invariable concomitance is possible in the case of those two things which are identical and not in the case of those that are not identical. Soul and material karmas are not identical in nature. Hence there could not obtain the relation of invariable concomitance between them. So, how can soul be held as the generator (i. e. material cause) of material karmas (11) ? As a matter of fact, soul is the auxiliary cause of material karmas (12). As soon as soul acts as an auxiliary cause of material karmas, it is deprived of its true nature and it enters into pithy darkness (13). On account of our mistaking body for soul, we become blind to our own nature. And under the spell of this Delusion we attribute to soul the activities performed by body (14). Knowledge attached to external or internal objects gets transforo ed into those objects. When such is the case of knowledge, then what to talk of the auspicious and inauspicious (material) karmas (15) ? Soul is not body (16). Body is nothing but an aggregate of material atoms which are non-living by nature. On the other hand, soul is of the nature of consciousness (17). Body is amenable to sense-perception whereas soul is not amenable to it. Hence one should shun one's wrong belief in the identity of soul and body (18). Body is made up of impure disgusting material substances like flesh. blood, bones, etc. One who is overpowered by Nescience considers it to be soul (19). The notion of l' and 'mine in connection with body, etc. is the main cause of the transmigratory existence, (20). One whose attention is directed towards his own nature has no desire for even the lordship of gods. On the other hand, one whose attention is not directed towards his own nature has strong desire for even a trifling position (21). Those who are fallen from their true nature get satisfied with the external worldly objects, just as boars get satisfied with mud or moss (22). But those who are engrossed in relishing the spiritual bliss consider worldly objects to be disgusting (23). Having dived deep into the well of nector in the form of knowledge of pure Brahman and having removed all adventitious impurities of the form of karmas saints achieve the highest Bliss (24). Liberation is attained if we depend or concentrate solely upon our own nature and not otherwise because that would involve overabsurdity. One should worship one's own soul. This worship is the seed of liberation (25). Just as petals of lotus are not touched by water even so the nature of soul is not touched by material karmas (26). Worldly pleasures are mixed with miseries (27). The unquenching desire for the enjoyment of worldly