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I am the Soul
myself to be karta-bhokta. But when the inner activity was directed towards the self, when involvement with the para was overcome, when the karta feeling that had been believed in the company of para was given up along with that company, then I realised my akarta feeling. In reality, the infinite atma pradeshas prefer supreme stability. In other words, supreme stability is the natural disposition of the mass of atma pradhesas. Indeed, stability comes only with the feeling of complete gratification. As long as there is the company of karma, there is instability; a desire to do something. But with the arrival of the state of aloofness, kartrutva ends and the atma attains supreme stability, where there is only the akarta feeling.
The disciple has turned away his activities, canalised them into the own atma and has become an akarta. Earlier there was the feeling of the body; there was ignorance of the self. That is why he was alleging the karta status of the self in other feelings and other substances. But with the arousal of the flame of knowledge, his ignorance was dispelled and illusion was broken. The utilisation of knowledge of the atma, which was until now in external feelings and external substances, has now returned and is engrossed in the feelings of the atma. It is now sensing the self. And when the atma gets engrossed in sensing the self, the karta-bhokta feelings cannot remain. They are removed, and the atma experiences the supremely pure feeling of being an akarta.
The disciple has recognised, understood and contemplated over the atma's formal feelings of karta-bhokta and even partially experienced the akarta - abhokta feelings of the atma in its pure original form.
Thus, the disciple is establishing one statement after another through his own experience. He is enjoying the bliss of nijananda. What more this experience has to say, we shall soon see . . .
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