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They stay tuned to the innate state by consuming knowledge-obscuring, perception-obscuring, deluding and obstructing Karmas that normally prevail in the worldly life; they burn down the roots of all Karmas. While, averting the deluding Karma they avoid even sleep and resort to the topmost character so long as the thinned down Karmas stay. While remaining totally detached, they impart true teaching by their rain-like speech in order to provide quietude to the down-trodden afflicted by the heat of Karma. They do not even dream of worldly pleasure at any time. So long as all defiling Karmas are not destroyed, they treat their state as imperfect and do not preach.
They stay in everlasting spiritual bliss by manifesting twelve illuminating attributes (They are embedded with eight paraphernalia, viz. Ashok tree, showering of divine flowers, heavenly sound, chauries being rolled, sitting over the golden throne, luminous circle behind the head, drum-beating and decorative umbrellas over the head, and they are equipped with four extraordinary capabilities, viz. immense knowledge, unparalleled words, worshipped even by heavenly beings and non-prevalence of disease, affliction etc. in their vicinity), and by getting freed from eighteen faults, viz. five types of obstructions, laughter, affection, disaffection, fright, despise, lamentation, wrong perception, ignorance, absence of restraints, attachment, aversion, sleep and sexual instinct. They are freed from birth, death and infinite worldly life. Being free from all faults and having attained the pure state of soul, they are considered Godly. True godliness does not exist where even one of the said eighteen faults stays. That supreme state needs to be known at length from the sacred books.
Lesson 9: True religion
This soul has been wandering in the worldly life since the infinity on account of the bondage of Karma. It has mostly abided in lower states of existence and has not gained true happiness even for a moment. What can hold it from falling into the lower states of existence is called Dharma. The omniscient Lords have stipulated several types thereof. There are mainly two types, viz. Vyavahär (Practical) Dharma and Nishchay (Absolute) Dharma.
A) Vyavahär Dharma: Compassion is a prominent attribute of Vyavahär Dharma. It denotes the sense of pity, sympathy and kindness. Four major restraints are stipulated for developing that attribute. There are eight types of compassion (Daya), viz. Dravyadaya, Bhävdaya, Swadaya, Pardayä, Swaroopayä, Anubamdhdayä, Vyavahärdaya and Nishchaydäyä. They are briefly explained below.
i) Dravyadaya: Vigilantly undertaking what is required to be done so as to avert violence to other beings is called Dravyadayä, material compassion.
ii) Bhävdäyä: Giving right instructions on seeing someone dragging towards the lower state of existence is called Bhävdayä, modal compassion.
iii) Swadaya: Proceeding towards the religious life with contemplation that this soul has been in the grip of wrong perception since the infinity, that it does not understand the fundamentals and does not resort to the directives of the omniscient Lords is called Swadaya, compassion for the self.
iv) Pardaya: Protecting six types of living beings is called Pardayä, compassion for other living beings.
v) Swaroopdaya: Contemplating over one's true nature with full discernment is called Swaroopdaya, compassion for true nature.
vi) Anubandhdayä: Use of harsh words by a Guru while teaching may seem inappropriate. Since its purpose is, however, to further the interest of the pupil, it is called Anubandhdayä, resultant compassion
