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I am the Soul
521
ends. Therefore, it does not seem as if moksa can be attained. Gurudev offers solace --
जेम शुभाशुभ कर्मपद, जाण्यां सफळ प्रमाण;
are frafer i hoda, TÈ ATT HIU .....68
Son! You have already understood the principle that the good result of good thought and evil result of evil thought are available with the jiva itself. The tremendous effort of a jiva involved with good or evil feelings does not go waste. This principle has been established with sufficient proof. Let us now consider this principle in greater detail.
An atma involved with good or evil feelings obtains results in the form of a noble gati or a lowly gati, happiness or sorrow. Similarly, when the jiva withdraws from both good and evil feelings, there appears in it a pure, self-transitory feeling. This pure thought is capable of destroying the karmas bound by the good/evil feelings. This pure thought is diametrically opposite of the impure good or evil feelings. It is a detachment from affected disposition and an involvement with the natural disposition. Brothers! This is a very interesting topic.
Pure feeling is the feeling of the atma. If it is a detachment from affected disposition, it is also an involvement with the natural disposition. Being involved with the pure thought is the only natural activity of the atma. As the pure, natural state of the atma goes on waxing, so the effect of the affected state goes on waning. Atma begins to get free from the karmas. The degree in which there is freedom from karma, is the degree in which the jiva attains moksa. Never can a jiva attain moksa straightaway, in one span of time. True, it may sound, when you say by the way that the jiva needs but one moment to get freed from the bondage. But the truth remains that, the jiva which has remained a mithyatvi for infinite time cannot attain moksa the moment it attains samyak darshan. The jiva always progresses gradually;
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