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138
The Doer (Kartā) and the deed (Karma)
(2) For the Bhāva of attachment (Rāga) etc., of a Jīva, the
associated Karma becomes the instrumental cause (Nimitta). Therefore, there is some significance of bonded Karma in our life. How much importance is to be given to Nimitta Karma in having the realization of the Self?
In view of the possibility of such questions in the mind of the readers, and for the sake of providing the method of handling different points of view for the spiritual development, Ācārya Kundakunda has written four stanzas (Gāthā 141 to 144). To let the readers feel comfortable, Acārya first indicated the difference in the two points of view in Gāthā 141. Gāthā 141 explicitly points out the contradiction between the two points of view:- From the relative point of view Jiva is bonded with Karma, and Karma touch Jiva, but from the real point of view neither Jiva is bonded with Karma, nor Karma touch Jīva (see Gāthā 14 also).
In Gāthā 142, Ācārya says that for the realization of Samayasāra (the soul in its essence), one needs to transcend both points of view. If a worldly living being continues to think that his soul is bonded with Karma then he would not be able to experience the true Self or Samayasāra. Similarly, if someone continues to think that his soul is not bonded with Karma then also he would not be able to experience or realize Samayasāra. The former has a bias towards the relative point of view and the later has a bias towards the real point of view. Both are biased. The act of thinking or bias prevents one from experiencing the true Self. After knowing and exploring all relevant aspects of soul and Karma, the experience of Samayasāra is possible when one becomes free from all kinds of Vikalpa (reflective thought, contemplation, or exploration).
It is not possible to describe an experience of such a kind. However, to provide some indication of a concept, Ācārya says that if somebody wants to describe Samayasāra then he would be required to transcend both points of view.
Question: Does a contradiction between the two points of view
exist only in the matter of bonding of Karma with soul as described in Gāthā 141?
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