Book Title: I am The Soul Part 02
Author(s): Tarulatabai Mahasati
Publisher: Shri Gujarati Shwetambar Sthanakwasi Jain Association

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Page 273
________________ I am the Soul 623 not my goal. My goal is but my atma and nothing else.' Such a state gradually reduces the affinity towards body etc. It subdues attachment and aversion. That is why although from the view of the world, the jnani or the samakiti jiva appears to be enjoying the passions of the five senses, it is detached from them and its goal is the own atma. Therefore, in spite of enjoying the passions, it is not bound by karma. Not just that! If in spite of being samyaktvi, he is a king, an emperor, he has to reign the kingdom, complete all his duties towards the subjects; and if some other king brings a war upon him, he would even have to go to the battlefield. He would wage the war, but there would be no desire to acquire a kingdom. He is fully aware in his atma that waging war is not my work. If the opponent did not want a war, then he does not want it either - he is thus prepared. He has no interest in waging war. He merely goes to the war as a duty-bound king. Inwardly he is different. That is why the lakshya dhara in the pravritti state (the flow of attention in the state of activity) abounds. The third dhara - flow - is the Pratiti dhara. Even though one may be a samakiti, he still has to face the rise of all the eight karmas. With the rise of the darshanavaraniya, one feels sleepy. It is necessary to sleep. The samakiti does sleep, but he does not sleep sound, not like Kumbhakarna. He is alert even in the sleep. Not that he is awake, but even in the sleep he is aware of the true disposition of the self. Even in that state he is aware that “I am the soul. If he is awakened even from deep sleep and asked "Who are you', he would reply 'I am the soul. Just as we are always aware of our name; even when somebody calls us while we are asleep, we get up and respond to the call. Our name is so dear to us, and in spite of the fact that the period of the name is not very long, its prevalence is very evident. The name is only as old as we are, it cannot be older. Yet the acquaintance with the name is more, as if we have been hearing it from several births before. Jain Educationa International For Personal and Private Use Only www.jainelibrary.org

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