Adhyatmabindu

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

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objects is not good. Like she-serpent it leads one to terrible unconscious state of soul (28). The fall from the high state is the anubhava caused by vibhasa (impure psychic changes). And remaining constantly attached to this anubhara one does not feel: sorry or regretful (29). The shackle in the form of I-notion binds the soul from time immemorial. Let us break it by realisation of the self (30). 'I am not body, nor is the body mine. I am knowledge. I am distinct and different from non-soul (Prakṛti).' Since time immemorial we have not been realising this. (31) Soul is devoid of the qualities of Prakṛti (Nature). It is simply and purely a seer. It is not an enjoyer. One who is attached to Prakṛti (Nature) enjoys fruits, viz. pain or pleasure. One who shines with the discriminative knowledge triumphs over the karmic forces. So, may we attend soul which is untouched by the changes of Prakṛti (Nature). The author here uses Samkhya terminology. (32).
DVĀTRIMSIKÄ III
When mind is disturbed by the worldly thoughts, soul which is of the nature of pure consciousness is not reflected clearly in it just as the moon is not reflected clearly in the waters disturbed by waves (1). One should constantly think of soul. What is the use of constantly thinking of non-soul. If one were to do so, mind becomes unruffled and placid and one becomes free from all types of miseries and attains liberation (2). When soul directs its cognitive activities towards non-self, it identifies itself with non-self. When it directs its cognitive activities towards its own self, it in no time realises its own true nature (3). If one were to have the I-notion in the self just as he has it in non-self, then he will surely have no bondage at all (4). 'I am not non-self, nor is the non-self mine, nor am I the owner of the nonself' thus discarding all the 'I' and 'mine' notions with regard to non-self if one were to remain engrossed in one's own self. then how can he be bound by the non-self (5)? Iron, though by nature static and motionless, moves in the presence of a magnet. Similarly, soul, though by nature inactive, becomes active in the presence of karmas (6). One who is pure, inactive, free from karmic impurities, in whom knowledge, cousciousnes and bliss are fully revealed and who is avyaya (beyond the changes of degrees in his essential qualities) is the highest soul (Paramatman), the Conqueror (Jina.) The other who is bound by karmas is the transmigratory living being (jiva) (7). One should constantly think that soul which is of the nature of pure consciousness is quite distinct and different from karmas and their effects. It is soul alone that can lead us to the abode of eternal Bliss. (8) I am alone, I am pure, nothings is mine, I am of the nature of determinate and indeterminate cognition; having dived deep into my own nature I shall immediately destroy attachment, aversion'-thus should one constantly think (9).