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NIRJARA,
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the breaking asunder of the karmic chains, and the bursting forth of the pure effulgence of Will determined to manifest itself in all its natural splendour. The force of will exerted for the destruction of the karmic knot sets up powerful vibrations all round, which, impinging on the finer material of bells and other things in the heavenworld, set them resounding without any visible cause. These are noticed by devas, who, ascertaining their cause with the help of the avadhi jnâna with which they are endowed from birth, at once proceed to do reverence to the Master. The destruction of the ghatid karmas, it should be pointed out, is accompanied by many kinds of changes in the system of the muni who makes a conquest of his lower nature; sense-perception is lost once for all and for ever, nerve currents are straightened out and lose their jñana and darśana obstructing crookedness, and the kârmâna and taijasa shariras are burnt up to ashes, as it were, though they still retain their form owing to the influence of the remaining four kinds of
not be long in discovering that the Gospel writers were not recording historical world-events, but only facts which take place in the consciousness of every soul at the moment of the crucifixion of the lower self, that is to say when it destroys the last vestige of pride of personality or ahamkâra. Then the sun (of ahamkâra) is darkened, the veil (which obstructs higher vision) is rent from top to bottom, the rocks are shaken (as already explained), and the graves (memory) give up their dead (knowledge of the past lives of the soul). The metaphor of the graveyard is about the most striking that can be · found to describe the faculty of recollection, for the impressions of past events lie buried in memory just as the dead do in a cemetery. It is thus obvious that the authors of the Gospels did not intend to be understood in an historical sense, and that the doctrine of transmigration is an integral part of the religion of the Holy Bible.
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