Soul Science Part 01

Author(s): Parsmal Agarwal
Publisher: Kundkund Gyanpith Indore

Page 90

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Soul (Jiva) and non-soul (Ajiva)
mirror, but we also know the difference between the image and the mirror. In the same way based on changes in the externals, we experience changes in the Adhyavasāna (thoughts of liking, disliking, etc.) but on this basis we cannot consider Adhyavasāna as the soul. We need to understand difference between Adhyavasāna and the soul. Other entities, described from Gāthā 39 to 42, can also be similarly understood as different from the soul. (We shall see more about this analogy of peacock and mirror in Gāthā 87-88)
In the commentary Ātmakhyāti, Ācārya Amộtacandra emphasizes that the above mentioned point explained by omniscients has been verified by all those who have realized the Self. Further, through Atmakhyāti Kalaśa 34 he assures us that by a simple practice one can experience the Self within a small duration of six months.
अट्ठविहं पि य कम्मं सव्वं पोग्गलमयं जिणा बेंति। ART ai i goulagane fa faucetiuk 114511 Asphaviham pi ya kammam savvam poggalamayam jiņā bemti. Jassa phalam tam vuccadi dukkham ti vipaccamāṇassa.||45|| अष्टविधमपि च कर्म सर्वं पुद्गलमयं जिना ब्रुवन्ति । opet moi ngaungata faqaytRT 114511
The omniscients (Jinendra Deva) say that all the eight types of Karma are matter (Pudgala) by nature; and these material Karma on their maturity become the cause of suffering. [45]
Annotation
There are eight kinds of Karma (see Appendix-6 for details). A bonded Kārmika dust particle (Dravya Karma) remains attached with the soul till its maturity time. On maturity, it gives the fruition in the form of Bhāva Karma (psychic dispositions, i.e., feelings, emotions, etc.) and Nokarma (physical body, food, house, family, friends, environment, etc., known as Nokarma or quasiKarma) and then gets detached from the soul. At any moment, a
living being experiences the pleasure and pain according to his