________________
I am the Soul
459 like attachment etc.” Well, the chetan understood and wound up its activity. But would the karmas lying on the atma let go so easily? They began to show their effect. Now a situation developed where atma was expressing attachment over the body and aversion towards the reason. But chetan had a strong order, and just would not budge. It did not care for the karma udaya - the rising karmas. It remained absolutely to itself and Gajasukumar got an instant moksa.
All reasons were fit to have the effect of karma bondage, but “jo chetan . . (57 Tah 727, te sai à 7HF;)' he proved the statement - that unless chetan does them, karmas cannot occur - true.
Gurudev too says that so being the case, it is not the nature of karma to automatically attach to the atma.
The other aspect, where you say that it is the jiva's Dharma to do karma, is also not logical. Dharma is that which can never be separated from a substance. The sweetness of sugar never ever leaves it. Not even millions of attempts can succeed in doing so. In the same way, if doing karma is the Dharma of a jiva, then it will never stop doing karma and then moksa would never be possible for a jiva. It would never get rid of karmas done, for that disposition would be natural.
Indeed atma is the doer which receives karma and karma is the receivable substance. So the receiver and the receivable substance can never become one. The two are related through interaction but not through inseparability. Therefore, they will not remain together forever. At the same time karma is not instrumental in the true and pure original form of atma. It is on account of the ignorance that the jiva transits to such a transformation. So ignorance is the biggest bewilderment. It cannot remain forever and it is totally discard-able.
Jain Educationa International
For Personal and Private Use Only
www.jainelibrary.org
