________________
I am the Soul
261
is the case with Iron and Fire. If iron heated in fire looks as if it has caught fire, both the substances of iron and fire are independent there, they do not merge.
Drop a sugar-cube in a glass of water and it will soon melt and change the taste of the water. Not a drop of water in the glass remains without the sweetness of sugar. Yet both water and sugar retain their own properties. The formula H,O of water remains as it is. It does not acquire the properties of Sugar.
Well, this is the way in which the old Karmas are bonded to the Atma. The area of space which the Atma occupies is the same where the Karmas remain and the new Karmas also occupy the same area. Thus the relation of Atma and Karma is that of occupying the same area, causative or instrumental.
Thus the Atma does not get converted to the atoms of inanimate Karma by losing its own natural disposition. On the contrary remains independent of them always. Hence it is nonadhesive. Yet having shared the same area, the Jiva's own disposition is affected by the Karma pudgal. Hence there is also the coating of Karma. This is the Niscaya and Vyavahar view for understanding the non-adhesive property of the Atma, the Syadvada style.
Now here, Srimadji, through this Gatha, explains what becomes the state of those who make an error in understanding the true form of Atma. For in Niscaya Naya it is proved that Atma is non-adhesive. No Karma gets bonded to it. When some jiva who understands only this as - 'whatever I do, whether I express attachment and aversion, whether I sin, or I behave in worst of the ways, nothing affects the Atma; since Atma is nonadhesive, there is no reason to worry at all, he begins to live in an affected disposition. A jiva with such a belief, does not accept the concept of Samvar suggested in the scriptures to contain the
For Personal and Private Use Only
www.jainelibrary.org
Jain Educationa International
