________________
... therefore, atma cannot be bound!
The pursuit of three gems destroys the blemish of karma. For the pure atma, karma is a blemish. And where there is karma, there is the cycle of material world. With the destruction of karma, this cycle also gets destroyed.
Two of the doubts that the disciple had, have been cleared - atma exists, and it is eternal - this fact has registered deeply in his mind. The thoughtful disciple applies his mind more on these two statements. From the view of substance and transformation, this thinking generates some more doubts in his mind.
As a substance atma is eternal, yet it transits through various modifications. Which is apparent while looking at all the jivas in the world. There is no limit to the variety in the jivas. There has to be some strong reason for this variety. There cannot be an effect without a cause. As he thought, the truth dawned upon the disciple that this variety in the modification of the jivas must be because of the karma.
If the cause is the karma, then who does the karma? Is it atma that does karma? Or somebody else? In this doubt, the basis is the Sankhya philosophy. For Sankhya philosophy believes in five knowledge-senses, five karmic-senses, five bhutas, five tanmatras, mind, intellect, life and ego as twentyfour principles and purusha as the twenty-fifth. There the purusha, that is the atma, is believed to be a non-doer and a nonsufferer. Therefore, the disciple has the doubt whether the atma is the doer of karma or not. Whatever doubts arise in his mind while deliberating over this, he places them before the Gurudev
कर्ता जीव न कर्मनो, कर्म ज कर्ता कर्म; 37941 HEST TAHTa chi, af vidt af .....68
Jain Educationa International
For Personal and Private Use Only
www.jainelibrary.org
