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Explanation & Discussion:
As one of the alternatives the pupil had suggested that incurring of Karma could be the innate nature of soul. In other words, it could be the nature of soul to acquire Karma. The Guru therefore points out that if the soul does not indulge in craving or aversion, it does not induce the karma particles to infiltrate. They would continue to move according to their own nature without causing any impact on soul. If a soul therefore observes equanimity in all the circumstances, no bondage would occur.
The inherent property of an object cannot be separated from it. Wherever there is an object, its property is bound to be there. If such property can be separated, the object itself would cease to exist. For instance, sweetness is the inherent property of
which is not sure if there is some Chipet that sugar. We cannot come across any sugar which is not sweet. If there is some object that looks like sugar, but does not taste sweet, it could be salt or something else, but not sugar. As such, if acquisition of Karma had been the property of soul, it would never stop acquiring Karma. In that case, it can never reach the Karmaless state. It is, however, known that innumerable souls have attained that state and have been liberated. Therefore acquiring of Karma is not the property of soul.
Keval Hot Asang Jo, Bhäsat Tane Na Kem? Asang Chhe Paramärthathi, Pan Nij Bhäne Tem.
Had the soul been entirely unbound, why do you not experience that? In absolute sense it is unbound, but that is subject to realization. (76)
Explanation & Discussion:
In chapter two we had discussed Nishchay Naya, the absolute point of view. From that point of view soul is unbound and stays pure forever. The Sänkhya and Vedänt philosophies are based on that. While presenting the case of soul not being Kartä, the pupil had resorted to that viewpoint and had argued that soul is the embodiment of total purity; it always remains spotless and unadulterated. It cannot therefore be involved in anything that would attract Karma particles. As such, it should stay unbound. This argument is more or less analogous to the stand point of bare knowledgeable persons.
The Guru now points out that what the pupil had said is right from the absolute point of view. But that is the supreme state denoting the state of liberation. Liberated souls are pure and stay pure forever. But the worldly soul remains involved in the situations occurring from time to time. It feels elated when a situation is favorable, and gets depressed when it is not. Thus it continues to indulge in craving and aversion.
Had the worldly soul been unbound and unadulterated, the pupil should have been able to experience the purity within him. The fact that he does not experience it shows that his inherent pure state is not still manifest. The same way all the worldly souls are far from purity. The Guru therefore states that the soul is inherently unbound, but presently that state is dormant. One therefore needs to make effort for manifesting that state. If one abides within his inherent purity, he stays unbound; otherwise he has to strive for gaining the perfect purity. For that purpose, one has to understand his present limitations. If he ignores that aspect, he would not get to the right path, and will continue to wander in the worldly life.
