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Amit Gati, Samayik Paath, Hindi translation Yugalji and English translation by Shugan C Jain, (International School for Jain Studies, New Delhi) Ibid. Apendix I, p.234 Besides the above, another interesting aspect of Jain karma doctrine is the capability (energy or Virya) of soul to make efforts to change the state of karmas bonded with it thereby changing the inauspicious results to auspicious, extending the duration of auspicious results and reducing the results of inauspicious karmas. However there is one state of karma i.e. Nikācanā or immunization of karmas against all external activities which cannot be experienced and hence to be enjoyed by the soul.' See Chapter I, purgation and Gunasthāns (A) Mahadeva Desai, The Gita according to Gandhi, op. cit., p.
148
"By reason of delusion, man, takes wrong to be right. By reason of delusion was Arjun led to make a difference between kinsmen and non-kinsmen. To demonstrate that this as a vain distinction, Lord Krishna distinguishes between body (not-self) and Atman (Self) and shows that whilst bodies are impermanent and several, Atman is permanent and one. Effort is within man's control, but not the fruit thereof. All he has to do, therefore, is to decide his course of conduct or duty on each occasion and persevere in it, unconcerned about the results. Fulfilment of one's duty in the spirit of detachment or selflessness leads to freedom.” (B) Ibid, p. 173 Stanza III.4: “The bondage of action is the bondage of Samsāra, the cycle of birth and death. All actions will have its consequences; the consequences in one case shall be bondage of Samsāra and in the other case it will be freedom from it". (C) Ibid, p. 165 Stanza II.55: "To find comfort for oneself, from Atman means to look to the spirit within for spiritual comfort or bliss must be distinguished from pleasure or happiness. The pleasure I may derive from the possession of wealth, for instance, is delusive; real spiritual comfort or bliss can be attained only if I raise myself
Pg.212 | Gandhi & Jainism
