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I am the Soul
It is the natural disposition of the atma to be un-attached. It is pure - intelligent - blemish-less. Attachment and aversion are not its natural disposition. How can such an atma with a pure original form do any karma? Therefore, it must be the activity of the three qualities - sattva, rajas and tamas, which must be doing the karmas. Atma seems to have nothing to do with it. Therefore, the bondage is of the activity. Atma cannot be bound.
This belief is also from the Sankhya - Vedanta Philosophy. The disciple is raising such a doubt only on the basis of this belief. And the Yoga - Naiyayika Philosophers while accepting the existence of atma, have a faith in the Eshwar in the form of a creator. Therefore, whatever is happening in this world, it is with the inspiration of the Eshwar. There is also such a belief. This fact is also registered in the mind of the disciple and hence he says that jiva does nothing, it is the Eshwar who is getting it done through him. Therefore, atma is proved to be free from bondage. If atma is not being proved to be the doer of karma through any logic, then what is the purpose of striving for moksa
माटे मोक्ष उपायनो, कोई न हेतु जणाय;
of moj aluuj, ai FET, ET TEMAN .....63 Disciple says, “Gurudev! After considerable thought it appears that - a) either jiva is not the doer of karma, and b) if it is, then doing karma must be its natural disposition.”
In the first argument, the nature of doing karma instead of being rested with jiva, is being placed upon various others - 1. Karma does more karma. 2. Karma naturally flows into atma. 3. Activity leads to karma-bondage, and 4. Karma binds through the inspiration of Eshwar.
By looking at all these four arguments, it appears as if the jiva does not do any karma. It is a non-doer and so it is also not bonded by karma. Whoever is bound has an urge to be free. But
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