Adhyatmabindu

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

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karmas) alone (4). It is really due to Nescience that one thinks, 'I am causal agent,I am enjoyer' (5). Due to Ignorance of one's own nature, the soul becomes causal agent (karta.) As soon as he realises his own nature, its natural akartṛtva becomes manifest. Attachment and aversion are the results of the rise of karmas. Once soul rises beyond attachment and aversion it cannot produce the material karmas or passions (6). It is Nescience that makes us believe that attachment, aversion, etc. constitute our nature. By pondering over the distinction between soul and passions one can fully and clearly realise that the soul, in its perfection, is free from all modes cotingent upon matter and is eternal (7). Ignorance causes spiritual lethargy and sleep. As soon as Ignorance is removed spiritual realisation dawns upon us and we feel powerful, energetic and fearless (8). The unfathomable mystic light when becomes free from the whirls of modes contingent upon matter, attains purity, shines brightly and its riches of supreme Bliss gets fully manifest. For the relish of that supreme Bliss even those great persons who have so many objects of worldly enjoyment renounce the world and exert themselves for the state of Liberation which itself is supreme Bliss (9). Severe penance, stern practice of vows, forbearance of strong partşahas all these are futile and vain in the absence of the knowledge of the highest reality, the pure soul (10). Hence one should exert for the attainment of that highest reality. It is so because the shining rays of that luminous reality destroys the pithy darkness of strong Ignorance. Once we relish the Bliss that supreme reality yields, the pleasures which the positions of Indra, Cakri yield appear to us like saulty water (11). One cannot attain liberation by merely studying the lastras and by pulverising the pride of opponents by one's scholarship. For its attainment one should be free from the illusion of soul in body. Mere study of sastras could not help us in the attainment of liberation (12). By the force of Ignorance (Nescience-Avidya) the true nature of soul gets obscured. As soon as Ignorance is removed, soul shines in its own light-pure, infinite and independent. And it is the words of a Jina that can remove Ignorance (13). By churning the self with the self the supreme light emerges. We all know that fire is generated in a tree when it rubs itself with itself. Hence the persons of pure vision, who have fixed their constant attention on absolute Brahma - i, e. pure soul-, will surely, attain the highest Good. There is no other ways to it (14). Ignorance gives rise to the illusion of a serpent in a rope - the illusion which causes fear etc. even in the wise. Similarly, Ignorance, viz. I-notion in body keeps even the great caught in the transmigratory state (15). For long they have slept in the bed of misery, having closed their eyes of viveka with the eyelids heavy under the pressure of the sleep of Nescience. And in dream they identify their self with non-self. As a result, they are born in low classes of living beings (16). As soon as one knows the supreme
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