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it. In that case it would not be possible for the soul to avoid the influx of Karma and it would helplessly remain bound to it.
But occurrence of the bondage that way does not seem reasonable to the pupil. He therefore thinks that it could be the innate nature of soul to act in a way that leads to bondage. In that case also the soul has to acquire the bondage. If it is its property to acquire Karma, no one can stop it from functioning, and the soul would forever continue to acquire the bondage of Karma.
Ätmä Sadä Asanga Ne, Kare Prakruti Bandh; Athavä Ishwar Preranä, Tethi Jiv Abandh.
The soul is always unbound, Nature itself creates the bondage, or God might be
inspiring it to act. As such the soul stays unbound. (72)
Explanation & Discussion:
Another idea occurs to the pupil. He has learned that the soul is inherently unattached and unbound. As such, no bondage can arise and the acquisition of Karma could be imaginary. In other words, the soul cannot indulge in anything that can lead it to bondage. Undertaking of an activity is dependent upon the Nature (Prakruti). Since such activities cannot create bondage, the soul remains unbound.
Here the pupil might also be resorting to Sänkhya philosophy, which gives a different connotation to the term Prakruti. That philosophy divides the entire universe into two parts. One is termed as Purush, which denotes soul and the other is termed as Prakruti, which denotes every thing else. Prakruti is supposed to have 24 components. Of these, the first group consists of five fundamental aspects, viz. earth, water, fire, air, and space. The second group consists of five sense organs, viz. skin, tongue, nose, eyes, and ears. The third group consists of five active organs, viz. speech, hands, feet, anus, and genitals. The fourth group consists of five sense objects, viz. touch, taste, smell, sight, and sound. Mind, intelligence, tendencies and ego are the remaining four. The worldly life consists of the interaction of these 24 elements, but Purush (soul) stays unaffected by any of them.
After arguing from Sänkhya ideology, the pupil remembers the concept of God as the creator and regulator of the universe. The Vedäntists and Naiyayiks believe that every thing happens solely by the wish and inspiration of God. The pupil therefore thinks that soul might be acting under the inspiration of God. In that case also soul does not do anything on its own and hence it should not incur any bondage.
