________________
58
D. G. VEDIA
SAMBODHI
which is further divided as Nityagati or samsrsti and kālagati. Atimukti is also known as Bhīta gati. Nityagati is also divided in Bhūtagati and Daivagati. In Bhūtagati ātmā possesses five elements such as vāk, prāna, caksu, s'rotra and mana on acccount of Agni, Vāyu, Sūrya, Dik and candra respectively. The third gati known as atimrtya which is called Daivagati also. It is closely connected with the soul. The forth is Pañcabhūtātmā gati which is divided in two namely Bhūta and Prāna, In the former state soul remaing in the nether region of the enviornment of the earth to satisfy the forming desires. In the later state Atmā known as Preta moves upwards after death on the path of Deva or pitr i.e. gods or manes, Devayāna or pitr yāna, Arcirādi or Dhūmādi, known as śukla and krsna. The soul can move to the Brama path only after crossing the solar region on the divine path. Thus there are five states of the motion of the soul i.e. Brāhma, Daiva, Paitrka, Nāraki and Agati.
As soon as the soul leaves the body on account of death he becomes unable to move upwards on account of the effects of unsatisfied ardent desires. This is known as Agati. He can not move upwards because the effects unsatisfied desires or the power effects of the worldly attractions the soul becomes always attracted to the worldly things and beings. Such attration makes him unable to get rid of the Prthvimandala or the region of the earth. In this region also the soul likes to live in the nether region in the bodiless condition. Such souls are kşudra or belonged to the lowest catagory. They enter in the other physical bodies to satisfy worldly desires. After this state such souls take birth as the beings of the lowest catagory or the vegetables among which Osadhi is predominent. In this state the soul is fully affacted by Avidyā.
Avidyā leads one to the diversity while vidyā leads the soul to the unity with the Lord or Brahman through emancipation and the soul gets rid from the cycle of transmigration. This is the last end of the human beings. But Avidyā makes one to perform action with passion which results in klesa. So Gītā preaches to perform the actions without passion or the desire for fruits good or bad. Vi-karma always result in great and sub varities of sins viz. Atipātaka, Mahāpātaka, Anupātaka, Pātaka and Upapātaka. While Akarma aways creates obstacles in the rise of the development.
As soon as the soul gets rid of the physical body of five elements. He is no more as Bhutātmā, if he is freed from the sensual or worldly desires kausitaki upanisad says that vaisvānara is freed and the soul moves upwards with the motion of air according to the actions good or bad i.e. Punya on Pāpa. Manu also
Jain Education International
For Personal & Private Use Only
www.jainelibrary.org
