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Shri Mahavir Jain Aradhana Kendra
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Acharya Shri Kailashsagarsuri Gyanmandir
248
Atman and Moka
produces false beliefs and delusion (mithyātva firearera) when removed can effect liberation. As Nahar and Ghosh say—"Karma and Knowledge are altogether opposite to each other in kind, but Karma does not stand in such relation of opposition to nescience. Hence Karma cannot be said to remove nescience (Ajñāna). Nescience which means misapprehension, doubtful knowledge, can only be removed by knowledge alone and not by Karma."1 Thus, a right understanding of the soul alone can deliver one from the bondage of the Jiva. No Karma can bring to an end Karma. On the contrary, cessation of the operation of Karma frees the soul for ever from the fetters which cause to him afflictions.
The Karma particles which penetrate into the soul prevent the pure perception of the soul of its own nature. As S. Dasgupta describes — “In the samsāra state on account of the Karma veils this purity is sullied, and the veils are only worn out imperfectly and thus reveal this and that object at this and that time as ordinary knowledge (mati), testimony (S'ruta), supernatural cognition, as in trance or hypnotism (avadhi), and direct knowledge of the thoughts of others or thought reading - (manaḥ paryāya.)."? Thus, the particles of Karmamatter which adhere to the soul, make the soul obscure and dusty, they cause a kind of covering or veil (Āvaraņa) upon the soul, and hence, the soul
1 Nahar and Ghosh : An Epitome of Jainism, p. 616.
? S. Dasgupta : A History of Indian Philosophy, Vol. I. p. 207.
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