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I am the Soul
with it. In spite of that, we put all the senses to their respective uses. Have you ever thought how this could happen? In the infinite past, the jiva has done nothing except enjoying the sensory pleasures with one-two-three-four or as many senses as it was born with. Jiva is attached to passions. Our spirit has become extroverted and is running in the direction of passions. As such whatever intellect we got with the senses, whenever we got a mind, all these strengths were deployed only in that direction. The result of such deep engrossment between the senses, mind and body was that the jiva was not left with any time at all to think of its own good.
Indeed, the more the jiva 's engrossment in sensory passions, the more the attachment and aversion will be. And the stronger the influence of attachment and aversion, the farther will be the jiva from the soul, that is to say, the thought of the soul never awakens in it. The feelings of attachment etc., feed false faith - mithyatva (f). So long as false faith is fed, how will the search for the soul awaken? And hence without recognising the excellent means available in this vast universe, the jiva is knocking around insensibly.
The jiva does come across excellent means, but the darkness before its eyes does not let it recognise them. As such, in spite of finding redeeming means, it cannot pursue them that is to say, it cannot pursue the goal of the soul with the help of those means.
The selfless, compassionate sages experience a sort of sorrow within them, seeing the effects of the jiva. They shower compassion upon it and make an attempt to bring it to the right path. As such, they point out each and every characteristic of such a Matarthi jiva and make it realise its own folly.
Here, Srimadji first told us where the Matarthi jiva erred in placing its faith in a Guru who was only superficially detached and then he explained the delusion in the Matarthi's knowledge
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