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SEARCH FOR EXISTENCE : RIGHT VISION
karma) have been completely washed off. Knowledge and perception in their purest form do not operate in a relational context. They are absolute. Even when the effects of actions which by their very nature delude knowledge and perception have been eradicated, right knowledge and right vision are not possible until the energy released by the cessation of antarāya karma (obstructing karma) has been amalgamated into the process of Knowledge and Perception. Without this amalgamation the eyes cannot see, the ears cannot hear and the mind cannot think. The mind becomes deranged as a result of the absence of energy in the brain. If the vital energy has been cut off from the brain-centres connected with the organs of perception, even an otherwise healthy eye will not work. And this is true of all the other sense-organs as well as of the mind. Paralysis of a particular part of the body means that the circulation of blood in that part of the body has ceased. Cessation of the circulation of blood means cessation of the flow of vital energy. That part of the body in which the circulation of vital energy has stopped becomes inactive. Knowledge and perception become dissociated with vital energy. Before the delusion which clouds knowledge and perception has been removed, they must first be rescued from antarāya karma (obstructing karma). Energy is generated only on the cessation of antarāya kurma. There can be no activity without vital energy.
The most important thing to be considered is the direction in which energy is flowing. If the direction is wrong, it has to be changed. Without this there can be no transformation of personality. Every one would like to transform himself, but this transformation is not possible without changing the direction of the flow of vital energy.
Religious scriptures and the äcāryas (religious leaders) did not expound the principles of religion, sādhanā and yoga as mere exercises in metaphysical thinking. Some people believe that religion and philosophy have only interpreted it instead of attempting to change it. This is evidently a wrong view. Sadhanā which does not attempt to change life cannot be acceptable, for in such a case the philosophy of religion cannot claim to be a spiritual philosophy in the true sense of the term. Here I am not talking of changing the social
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