________________
280
MOKSHA MARG PRAKASHAK
Answer: If your belief be so then you should not make effort for any work anywhere. You willfully engage yourself in eating-drinking and doing business, etc. and here you put up the excuse of the destiny. This shows that your interest does not lie here and only due to pride you are putting up such false excuses.
In this way, such people should be known as false believers who, in spite of being absorbed in passional acts, believe, their soul to be free from them.
Further, there ae people who although are having the bondage of karmas and Nokarmas (body, etc.), yet believe the soul to be free from bondage, but their bondage is clearly seen. The Jnanavarana, etc. karmas are seen obscuring the knowledge, etc. and according to their rise, etc., the conditions of the soul are seen changing through the medium of body. How is then the bondage not there? If there be no bondage why should then the aspirants of liberation make efforts for destroying them?
Question: How is then the soul described in the Shastras as separate from and unbonded & untouched by karmas and Nokarmas?
Answer: The relationships are of several kinds. From one identity relationship (Tadatmya-Sambandha) point of view, the soul is described to be separate from Karmas and Nokarmas, etc., because the different substances do not become one by trans-forming (into one another) and it is from this point of view that the soul is described as unbonded and untouched. But from the instrumental cause and effect relationship point of view, bondage is obvious. Due to instrumentality of such bondage the soul assuredly assumes different forms. Therefore, believing the soul as having no bondage is false belief.
Someone may argue here that we do not want to ramble our attention in thoughts of bondage and liberation because in scripture (Yogasara) it is stated so:
"जइ बद्धउ मुक्कउ मुणहि सो बधियहि णिभतु ।। PEUT Head of the, a 4afe fera HD 1187 11"
Meaning: "That Jiva who believes himself to be bonded or liberated he undoubtedly gets bonded”
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
