Bondage in a right believer does not become the cause of keeping him entangled in the world forever; his bondage must, be cast off one day. The bondage in a wrong believer is very strong and causes continuous infinite wordly transmigrations. Thus it is, that sense-enjoyment by right believers does not not tend to forge bondage, it rather tends “to shed” karmas after their operation. Moreover, a right believer will shed more and become bound to less karmas.

One should not however misinterpret the above Gatha to justify the false notion that a right believer ma be quite regardless of the rules of right conduct without risking a bondage by such karmas as he is intentionally guilty of. A right believer cannot be led away by such a false notion. He always wishes to have a pure activity of thought, but owing to his karmas bound in the past he has occasionally to suffer from passionate thought-activity, A right believer, strictly speaking from the real point of view, realises his soul as quite free from the enjoyment of any sense objects and this view is the cause of shedding of karmas prematurely.

Wrong believers are always binders of karmas, while the right believers shed them off as they are on the path of liberation. The fundamental point of distinction is that right belief means and connotes a right outlook of the soul; the Karma, whether good or bad, does not affect the pure vibrations of the thought-activities of the soul; it cannot therefore forge a bondage for it and its bad effects can in no case be assimilated by the soul. The deep conviction of the harmful nature of Karma, helps to dissipate the worst aspect of its impress; the havoc which gnaws the soul. The action is conscious and its effects are therefore merely transient and can be melted by the counter-actions of the vibrations of spiritual righteousness born of right belief. Consider wrong belief as connoting ignorance, the conscious ignorance, which remaining unperceived is still more dangerous. It does not realise the nature of Karma, which is thus free to forge its bondage and implant itself in the soul to subdue and suppress its righteous vibrations. All the bad impressions of karma are assimilated by the soul and hence unceasing transmigration; till in the process of evolution, the soul attains to its righteous outlook which can only be produced by right belief.

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203. In enjoying a substance there certainly is produced pleasure or pain. (The right believer) feels such pleasure (or) pain as the resultant (of Karma). Thus the shedding (of Karmic matter) takes place.

Commentary.

A right believer knows Karmas and their effects to be distinct and separate from his soul. He knows that the pain is the result of his own past deeds; and that he must bear it calmly. He also knows that pleasure is also the result of his good actions and is not lasting. Pain and pleasure both, he knows, are opposed to his real happiness which he acquired by self-realisation. He many become subjected to a slight bondage of Karmas, owing to operation of other slight passions, which is not of itself the cause of mundane sufferings for a long time. Such bondage need not be taken into account here. A right believer is therefore said to only shedding off the old karmas after suffering their fruits.

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204. As men learned (in anti-toxic science) do not meet death when they have poison; so the knower taken the operation of Karmic matter, but is not bound (by new Karmas).

Commentary.

A physician having the knowledge of antidotes is like the right believer endowed with the power of self-discrimination. The wrong believer on the other hand is like the ignorant person, who does not know such antidotes, and cannot withstand the effect of poison. A great monarch, like Bharata Chakravarti was not subject to karmic bondage even when ruling over all six-parts of Bharata Kshetra, and partaking of innumerable and immeasurable pleasures. Sense enjoyment of a right believer is not detrimental to his spiritual progress, as it is to a wrong believer; the latter is closely identified with sense-enjoyment while the former considers sense-desire a disease, and wishes to be relieved of it us early as possible. Rishabhadeva enjoyed household life for a long time, then renounced it and attained Liberation.

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205. As the taking of wine (as medicine) without a desire for it does not intoxicate a man. So the knower also by enjoying things without desire for them is not bound (by Karmas).

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206. One even when enjoying does not enjoy and (another) even when not enjoying is the enjoyed. One occupied in a drama does not become the drastic character.

Commentary.

An actor does not feel the emotions of the character he personifies; but one in the audience may be affected by such emotions. To the right believer, the whole world is a stage and men are all actors. He is centred in His-self, and is not affected by what passess about him; and is indifierent to the treatment of friends and foes. The right believer is always thinking of his own pure self and is ever on the way to its attainment, while the wrong believer even when engaged in austerities thinks of sensual and wordly pleasures, and is subject to bondage.

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207. Anger (is) Karmic matter; the mature operation of it is this (thought-anger). This (is) not my nature; I am really the knower only by nature.

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208. How this mature fruition of the operation of Karmas of many kinds is not thy (nature)? (Because) it is produced by foreign substances. Not even the unconscious body is (thine).

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209. Thus the right believer realises the pure soul as that whose nature is knowledge and knowing the real principle, (he) renounces the fruition of Karmas, and (their) operation.

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210. Many kinds of fruition and operation of Karmas have been detailed by the Conquerors; they (are) not my own nature. I am only a knower by nature.

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211. However if even an atom of attachment etc., is found in a person, does not realise the pure soul, although he may carry; all the scriptures (in his memory).

Commentary.

Here the words”even carrying all the scriptures” should not he taken to include a Shruta-Kevali. The remarks are directed to a saint who is not a right believer, though being possessed of much book knolwedge, be consider himself a knower of all scriptures. His knowledge cannot be called right knolwedge, if he thinks that any of the fourteen spiritual stages is the real nature of the soul or if he believes that any conduct, other than self-absorption, based on good thought-paint, which causes the bondage of merit Karmas, is the real path of Liberation. A right believer must never have any attachment to the practical conduct of laymen or saints. He may he following any of the two lines of conduct as a preventive from falling into bad thought-activities, et he should consider such conduct as a cause of bondage, and not of Liberation, and only a stepping stone to the realisation of an absorption into the soul’s pure nature.

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212. How can one, who does not know the Self, and does not know the non-self, become a right believer, without knowing the soul and the non-soul.

Commentary.

The man, who does not realise that his soul is quite pure non-matter and is thus distinct from all the non-soul substances and from other souls, cannot be a right believer. He remains ignorant, perverse, vague, and vacillating about the true nature of things.

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213. (The thought-activity) which feels and that which is felt are both destroyed moment (after) moment. He who knows this is the knower. He does not crave either of them at any time.

Commentary.

Whenever a desire for an object arises in a soul, it is impossible to achieve it at that every moment. There must necessarily be an interval, however short, between the desire and its gratification. Again, the concentration on the desired object must take some time, howsoever short it may be. Thus the thought-activity which created the desire could not achieve the desired object, because it was followed by another thought-activity, and itself creased to exist. The thought-activity which achieves an object is different from the one which conceived the desire for its enjoyment, as the desired object could not be had at the very moment, when the desire for it was conceived. Knowing this, the right knower does not wish to enjoy anything. The saints are above desire. They take food, but the heed not its taste; and they take it only to keep their body active, for a healthy body helps the advancement of the soul. Laman in the lower stages of vows or in the vowless stage, ma believe that all desires are frail and are therefore unworthy of being thought of, yet being subject to the operation of passion-Karma the yield to passion and endeavor to achieve the objects of their desire. Still they are not ignorant; they know their weakness. And the believe that the practice of self-realisation only, can weaken, subside or destory passion-karmas.

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214. For the knower, (there) arises no attachment to thought activities, caused by the operation (of Karmas), relating to mundane and physical pleasures, and leading to bondage, or enjoyment.

Commentary.

A right knower firmly believes that all impure thought-activities are opposed to his nature. He does not therefore indulge in such thoughts as relate to mundane affairs, nor does he lose himself in feelings of pleasure or pain relating to bodily enjoyments and sufferings. He desires the good of all, and wishes for their release from world troubles.

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215. If possessions (external and internal) are of my nature, then I shall, indeed, acquire the nature of non-soul. Because I am certainly the knower, therefore possessions (external and internal) are not of my nature.

Commentary.

A right believer by virtue of his self-analysis, understands that if the external body and other non-soul objects or internal impure thoughts, such as anger, pride, and hatred he his nature, he himself would be turned from soul to non-soul. He is therefore indifierent to all thought activities foreign to his own self.

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216. Leaving all impermanent thoughts and objects, adopt this thy permanent nature realizable by itself, and certain.

Commentary.

All the Karmic molecules bound as merit or demerit do not abide in a soul forever. The have a duration, during which the gradually fall off. This physical body is manifestly impermanent. It is made up of matter and is ultimately dissolved and mixed with matter. Impure thought-activities due to operation of passions or minor passions also last for a limited time. One cannot continue in anger or in any other mood for more than an antar muhurta (the maximum being 48 minutes minus one instant). Thus knowing all non-soul modifications as impermanent, a right believer should grasp his own pure nature, which is steady and independent of all Karmic effects.

How nobly these worbs sum up the essential teaching of all philosophy of religion. Dr. Caird after long researches and deep study of modern philosophy comes to the same conclusion, “It is in the renunciation of self (which is here attachment), that I realize myself.”

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217. What wise man, fully realising the soul itself (to be) the possession of the soul, will hold that this non-self is my-self?

Commentary.

A right believer would never consider any non-self thought-activity, or any other substance besides his own-self as belonging to him. He is perfectly content with his own pure knowledge, peace, happiness, which are the indestructible and eternal properties of his own soul.

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218. Board or broken, taken away or destoryed, going this wa or this, the possessions (external and internal) are never mine.

Commentary.

A right believer realises that even the body is not his. He keeps up his body, only as helpful in his soul-advancement. If it is diseased, wounded, killed or destroyed he does not feel pained. He knows that if all the Karmas were destroyed, he would never again take a body, but remain bodyless. It Karmas, however, exist in bondage, with the soul, at the time he leaves this body, he will immediately take another fresh body, which too would be helpful in his work. Being a right believer he cannot have a deformed body, or of an inferior kind. He also knows that he is not the owner of other animate or inanimate objects. He takes the electric and karmic bodies also in the same light. Though these leave him only, when he is finally liberated, they have been changing at every instant. Now molecules come and old ones fall off. The are unconscious, and material, They also from an abode, though one of a finer kind for his mundane soul. So too all vibrations and passionate thoughts, mild and intense, are impermanent and due to material causes. The also can never be his property. His own property is in him and therefore his is regardless of all that is foreign to himself. He is absorbed in himself.

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219. Have love always in this (soul’s nature); be always contended therein. By this be satisfied. Then will the highest bliss be (thine).

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220. Sensitive, Scriptural, Visual, Mental and perfect (knowledge) each is only the one status. That (is) the highest thing. Having gained that Liberation is attained.

Commentary.

From the pure real standpoint there are no distinctions of knowledge. Knowledge is all one and the supreme pure attribute of the soul. The light of the Sun is one, but its capacity for illumination varies with the density of the clouds, or other obstructions.

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221. And being devoid of the attribute of knowledge, many souls do not attain this status (self-absorption). Therefore, adopt this high status, if you want Liberation from Karmas.

Commentary.

Special emphasis is here laid on the importance of acquiring Self-knowledge. Even great ascetics, who follow the strict discipline and rules of conduct laid down for saints, and practise severe austerities, cannot attain self-absorption without self-knowledge. The person, who wants to be liberated from all wordly cares and unbearable pains, and who aspires after true and independent happiness, must discard all other thought-activities and take shelter in the knowledge of his own real self with firm and unshakable conviction. He must attain self-absorption. It is the bright fire which burns material Karmas to ashes, which makes it shine like the purest gold free from all dirt and alloy.

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222. Desireless is said to be possessionless. So the knower does not desire even merit-bringing (conscious attentiveness). Therefore, not adopting merit-bringing (activity), he remains the knower only.

Commentary.

He who has no desire for any non-self object is really a person without any possession. This is why a right knower does not wish to accummulate meritorious Karmas which when is operation bring about agreeable circumstances. The attachment to such circumstances becomes an auxiliary cause of keeping the soul engrossed in temporal matters, and retards its Spiritual advancement.

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223. Desireless is said to be possessionless. So the knower does not desire demeritorious (attention). Therefore not adopting demerit-bringing activity be remains the knower (only).

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224. In the same way it should be known (that he is indifferent to) the substance, medium of motion, to the substance, medium or rest, to space, Anga and Purva scriptures, to possessions and to celestial, human, sub-human, and hellish conditions.

Commentary.

Just as a right knower does not desire for merit and demerit Karmas, so he does not desire to indulge in thoughts of the knowable. Neither does he want to be always engaged in reading scriptures and discussing upon religious doctrines. He also does not long for any mundane condition of life however agreeable it may be. He only aspires for his own natural status of Liberation. It is his on goal. All other matters are viewed by him merely as dramatic actions of mundane souls on the stage of the world. He longs for a clam and quiet, peaceful and happy state of perfect knowledge, without any hindrance whatever. Scriptures are the mean to acquisition of self-knowledge; when self-knowledge is acquired and self-absorption is practiced, no necessity for the scripture remains. Scripture study causes good thought paint, which brings about bondage of merit. Pure consciousness is far beyond merit.

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225. Desireless is said to be possessionless. Therefore the knower does not desire food. And therefore not attrached to food, he remains the knower (only).

Commentary.

He who has no desire for any non-self, cannot have a craving for different kinds of trasteful dishes. As long as he has to support his body, which is helpful is his soul advancement he no doubt takes food, not taste, but for keeping this body working in the pursuit of austerities and meditation.

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226. Desireless is said to be possessionless. So the knower does not desire drink. And therefore not attached to drink, he remains the knower (only).

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227. The knower has no desire for all these similar thought activities of many kinds. Really (he is) of the nature of knowledge, and independent of all, whatsoever.

Commentary.

This Gatha summarises all what is previously explained. The true self-knower does not desire any other substance or thought activity except his own pure thought-activity of self-absorption. He is not dependent upon any other thing for acquiring Peace and happiness, which he independently realises in his own soul. He is just like a perfect soul quite contented, desireless, with full attention to his pure knowledge, independent is his own activity. Desire is a hindrance to self-realisation. As perfect soul is desirables, so an aspires after that status must also be desireless.

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228. And in that knower there ever is renunciator attitude to the enjoyment produced by the operation (of Karmas). He entertains no desire for future and present (enjoyments).

Commentary.

A right knower is so enamoured of his own bliss that he does not indulge in any enjoyment, whatsoever, brought about by the operation of his agreeable Karmas. He wishes to be free from such indulgence. Neither does he crave, in the present, or for future, an agreeable object of enjoyment. His aim of life is self-absorption. A saint who has controlled his desires altogether, by subsidence of full-vow-preventing passions is quite unattached to any sense object. He takes only such good and water as has been prepared by a layman for his own family use; and that also not under the influence of taste or desire, but simply to keep up the body. He looks to the purity and not to the taste of food and water. Impure food is harmful in the practice of meditation, so he would not take it. He is possessionless, houseless, and clothless. Laymen in the 4th and 5th spiritual stages living with family and engaged in different wordly occupations are also right knowers in knowledge and belief. The are also desireless. Their attention is also directed to enjoyment of the soul’s pure and independent happiness and peace. But on account of the operation of partial-vow-preventing passions, the have not got rid of the desire for enjoyment; yet the believe such desires to be diseases, and not blessings. Being unable to root them out. They are obliged to take the temporary medicine of enjoying sense-objects. The do not believe even such gratification to be the true medicine, because they rightly know that no one can annihilate the desire for sense-object even by enjoying them. They know that, on the other hand, the gratification of desire further incases the desire itself. Cessation of desire will come about only on subsidence of passion Karmas; and their subsidence can only be effected by constant practice of self-realisation. Even Tirthankaras who possessed pure and destructive right belief from birth, and were fully cognizant of the uselessness of sense-enjoyments could not renounce them before long, and led a householder’s life, because their passion-Karmas were not subsided. When the passion Karmas were subsided they renounced their kingdoms and became passionless ascetics. Right believing householders are called desires because their inner motive is not sense-gratification, but self-absorption and liberation. Those who are wrong be livers can not have this true liberation. Those who are wrong be livers can not have this true knowledge. Their life-motto is sense gratification. They do not recognize true and independent happiness. Their piety and austerity also are based upon sense-craving only. They love merits by which the may attain agreeable sense pleasures in celestial human life. They may be good saints or laymen, but they are wrong knowers in the light of Truth; while these who have discarded this perverse belief whether the may be saints or laymen are right knowers. They are really desireless. They have no erroneous thoughts, because the are free from the effects of errorfeeding passions. Thus self-knowledge is necessary to make one unattached to al present and future sense enjoyments.

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229. The knower who has renounced attachment to all objects even when situated in the mid of Karmas is not soiled by the dirt of Karma, like gold not the midst of mire.

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230. But the ignorant, enamoured of all things, fallen in the midst of Karmas, is soiled by the dirt of karma, like iron in the midst of mire.

Commentary.

He who is infatuated with delusion and error-feeding passions fails to see what is beneficial to his soul. He has no conviction in the pure and blissful nature of the soul, and therefore walks on the path reverse to Liberation. He is deeply attached to animate and inanimate objects in the world. His perverse knowledge becomes the cause of strong bondage of Karmas, which bring about innumerable conditions of existences, even in many low stages, from one-sensed to five-sensed beings. If he goes to hell, he is subjected to miseries for a long-long time. If he is born as a common vegetable (Nigoda), it becomes very difficult for his to advance to the life of a mobile or Trasa soul.

But a right knower never descends to one-sensed sub-human conditions. If he has bound age-Karma, other than celestial, before attaining right belief, he will go to the enjoyment region and be born a human or a sub human being, or born as a hellish being only in the first hell, because a right believer cannot go to lower hells. But if he has not bound these thee ages, he will surely be a heavenly celestial of high degree. Right believing celestial and hellish beings will be born as human beings in high position with right belief. Right belief saves a soul from being degraded in wordly conditions. But a wrong believer being soiled by dirt of Karmic bondage is so lowered that even if he is a celestial in the fist heaven, he may in the next life be born as a one-sensed vegetable. A wrong believer is like iron, which is so soiled by contact with mire that it becomes useless. A wise man should therefore try to analyse and understand his soul from the real point of view as quite distinct from all effects of non-soul and should practise con temptation of the soul’s nature in a lonely place day after day. By constant prqacxtice, wrong belief and error-feeding passion-Karmas will subside and right belief with right knowledge will shine forth from inside; and then he will realise the soul and enjoy the nectar of happiness. He will be the conqueror of Karmas and will become the Highest Pure Soul.

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231. The root of opuntia (niga phani), the water of she-elephant, ochre and lead, mixed and heated (in furnace) by wind from bellows become gold.

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232. The Karmic matter is dirt. And attachment, etc., impure thought-activities (are) the alloy. Right belief, knowledge (and) conduct-know these to be the most purifying herbs.

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233. Concentration is fire. The pursuits of austerities is said to be bellows. The soul is the iron. They (the bellows) should be blown b eminent Yogis.

Commentary.

The alchemists believed that lead when mixed with some chemicals and heated in fire is turned into gold. Similarly a mundane soul can be purified by the fire of self-concentration.

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234-235. The conch-fish ma take in animate, inanimate, and mixed objects of various kinds (but) the white colour (of its shell) can never become black. So, in the knower also, his knowledge can never be transformed into attachment, though he may enjoy animate, inanimate, and mixed objects of many kinds.

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236-238. When that very conch-fish giving up its white character becomes of black colour, then it given up its whiteness. (Or) when the material conch-shell giving up whiteness becomes of black colour then it gives up its whiteness. So also the knower, when it gives up its nature of (right) knowledge, and modifies (itself) into wrong knowledge, then it becomes of the nature of wrong knowledge.

Commentary.

Carelessness in self-knowledge, association with various persons and wrong believers, bad company, attention to thoughts of perverse knowledge, and attachment to wordly pleasures, are the auxiliary causes by which error-feeding passions and wrong belief rise up for operation, and the right believer is turned into a wrong believer. Right belief should be strengthened by continuous study of pure literature, worship of the highest souls, practice of daily self-meditation and equanimity, by keeping company of good and pious persons, and by habit of temperance in eating and drinking and control of sense-desires.

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239-242. As man in this world serves a king for his livelihood, and the king gives him many kinds of things which give pleasure. Similarly the soul (as) man serves Karmic matter for his pleasure; the Karma king gives pleasure bringing objects (to him). Again when that very man does not serve the king for his livelihood, then the king does not give him many kinds of pleasure bringing objects of enjoment. In the same manner, the right-believer does not serve Karmic matter for enjoying sense pleasures, Then that Karmic matter does not give (him) many kinds of pleasure-giving objects.

Commentary.

A right –believer is not enmoured of the objects of pleasure, which come to him. He enjoys them indifferently; and is therefore not subjected to bondage of Karmas. A wrong believer binds Karmas on account of strong indulgence in objects of desire.

When a right believer finds himself unable to attend to self realisation, he begins to perform good actions of wrpoship,. Service, charity, pursuit of right knowledge; etc., not the sake of gaining merit and thereby sense-pleasures, but for being saved from falling into performance of had deeds, and to find opportunities for again attaining self-meditation. His object is self absorption, while that of a wrong believer is sense-enjoyment. Performance of good deeds without desire result in binding such Karmas as procure a strong body necessary for earn self-concentration. When pleasure-bearing Karmas operate and bring about agreeable objects,. A right believing wise man does not indulge in them, but allows the operation of good Karmas to pass on. The karmas then in operation shed off without bindings new karmas. In this way, a right believer sheds a larger number of Karmic molecules.

The pure thought activity obtained in this practice becomes the cause of shedding great many molecules prematurely.

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243. Because the right believing souls are undoubting (and) thereby fearless. And as they are free from fear of seven kinds, undisturbale.

Commentary.

A right believer is firmly convinced, without an; the least doubt whatsoever, that his soul is all-supreme and permanent, that is its state of purity it knows all that is knowable, in all forms and for all times, present, past and future. He has an unshakable belief that soul is indestructible and cannot possible die, or suffere from any accident; it is immaterial, and free any physical ills; its inseparable attributes are pure consciousness, peace, and happiness.

A right believer, whether a layman or a saint, has no fear. The only difference is that a layman evades danger, and a saint is unmindful of it.

A saint, who in his soul advancement has entered the sixth spiritual stage, will not shrink from meditation. Even if he is hurt or ill-treated or attacked by disease, the body may perish, but his equanimity will not be disturbed.

The seven kinds of fear are thus enumerated. (1) Fear realting to this life. (2) fear realting to the next life, (3) fear of being without protection, (4) fear of losing what is possessed, (5) fear of pain, (6) fear of accident, and (7) fear do death.

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244. A right believer should be known to be that soul which destroys all the four bases (of bondage, viz., wrong belief, vowlessness, passions, and vibratory activity of the soul) which cause Karmas (i.e., bondage of Karmic matter), delusion and disturbances.

Commentary.

All these four bases, with error-feeding passions, are causes of deep karmic bondage, and of producing delusion and disturbance in the calmness of the soul. By their removal, a soul becomes right thinking and right-doing. He believes that not a particle of this universe belongs to him. “I am soul only.” “no one can burn it, hurt it, kill it, or change it into another soul or non-soul.” This thought keeps him fearless.

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245. That right believer should be known to be desireless soul, who has no desire whatever in the fruition of Karmas and also in all the systems of religion.

Commentary.

A right believer must have the eight essential qualifications. The first qualit of fearlessness has already been described. The second one is desirelessness. Whenever a soul is illumined with right belief, its liking for all non-soul nature, wordly conditions, misleading religions, pleasure or pain is totally removed. Whatever desire for wordly pursuits and other non-self engagements or for sense-pleasures is found in a right believer of low stages, if due to the operation of partial and total believer of low stages, if due to the operation of partial and total vow-preventing-passion Karmas. These desires are like disease which a right believer does not want to have. So he is desireless and contented.

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243. That right-believing soul should be known to be free from disgust, who has not disgust, in the nature of all (objects).

Commentary.

A right believer correctly knows all the six substances of which this universe is composed. Rise and decya, birth and death, rise and fall, purity and impurity, are all different conditions of substances, which have a permanent nature, and therefore a right-believer has no disgust at the change in condition. When he finds himself surrounded by troubles, poverty, disease, ill repute, dishonor and and unjust treatment by other, he does not feel disgusted. He takes them to be the fruition of his own Karmas already bound by him owing to his own impure thought-actions, and he remains economies in mind without having disgust or disturbance of any kind. Similarly when he sees other in poverty, disease, dismour and distress he feels no disgust for them; but has compassion for them: and with a mild heart, so far as it lies in his power, tries to remove the pain and trouble of another. Although in practice, laymen are obliged to remain awe from dirt, filth, and causes of infections diseases, etc., yet the do not feel any disgust. Principles of bygone, and considerations of morality may keep him aloof from such objects as are likely to cause him harm, but he has no disgust towards any one.

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247. The soul which is not ignorant of all the modifications of Karmas, that right believer should certainly be known (to be) ungulible.

Commentary.

Ignorance or superstition is a great danger. Under false beliefs people perform people perform many unjust and irreligious deeds and suffer bad consequences here and hereafter. A right believer has gone beyond this state.

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248. He, who is imbued with devotion to Siddhas or perfect souls, and preserves himself against all impure thought natures, that right believer should be known (to be) the self-preserver.

Commentary.

The fifth quality of a right believer is self-reservance. He is devoted to the pure attributes of the perfect soul, and realises his soul just like the Siddhas. His remaining firm in his right belief is a real preservation of his soul from bad consequences.

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249. He who fixes his own soul when deviating in the wrong path in the path of Liberation that right believer should be known (to be) with the power of steadfastness.

Commentary.

A right believer must have the quality of steadfastness. He keeps his soul away from all perverse belief. His strong conviction appears wonderful to wrong believers. If adversaries try to offend him or to make his deviate from his path or if strong bad Karmas being operative bring poverty, disease, separation from family members etc., he remains firm in his conviction.

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250. He who has love for these three belief, knowledge, and conduct right causes of the path of Liberation, that right believer should be known (to be) with feelings of love.

Commentary.

The seventh quality of Love is also found in a right believer. He has formed his goal of attaining Liberation and therefore he deeply loves the three-fold path of Liberation, which is right belief, right knowledge, and right conduct. In one word, it is Self-absorption.

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251. The soul who mounted on the chariot of knows ledge destroys the manosuvres of the chariot like mind. That right believer should be known to (be) the propagator of the knowledge of the conquerors.

Commentary.

Truth is Liberation, self-knowledge, self-absorption. The mind of a right believer is under control, and his soul subjugates the non-self thought activities. Thus he is a real propagator of Truth.

In the Jain Scriptures, eight qualities of a right believer are described in detail both from practical and real point of view. If we consider them from the former view we can think of them as follows: -

1. A right believer must not have any doubt in the seven principles of Jainism, nor have seven kinds of fear.

2. He must follow the path of Liberation not with a desire for sense objects here or hereafter.

3. He must not hate poor, ill or distressed persons and animals, nor have disgust for dirt and filthy objects. He must be aware of the nature of all things as they are, and be calm. He must not be proud of himself.

4. He must not be persuaded by the wrong beliefs and superstitions of others. He must not follow any rites and customs perverse to right belief.

5. He must love his brother pilgrims on the path of Liberation. If a brother has been guilty of sinful or wrong actions, he must not publish it. But he should try to correct his erring brother. He should also remove his own defects.

6. He must keep himself firm in the performance of piety, and also try to keep others firm in that path by religious discourse, and such assistance as he can give them.

7. He should help all his brother pilgrims on the path of Liberation even by sacrifycing his own comforts to relieve their distress.

8. He should propagate Jainism by delivering lectures, writing books, converting others to the true faith, spreading the glory of Jainism by acts of charity, worship, austerities, etc., removing the ignorance of the people, and helping them in following Truth.

From the real point of of view, the author has explained these eight qualities in the above Gathas. When a right believers is fearless, and convinced of his own undisturbable pure nature, free from desire, and disgust, fully a ware of his own self, bent upon self preservation, steadfast in true belief and knowledge of the self, a deep lover of self- absorption and Liberation, and a propagator of his own self by deep self-concentration results in shedding by thought (bhava Nir-jara) from which results Karmic shedding (Dravya Nir- jara.)

___________________

C H A P T E R V I I I .

Bondage (Bandha) .

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252-256. When a man besmeared with oil performs exercises with weapons in a very dusty place; and when he cuts and breaks palm, Tamala, plantain, bamboo and Ashoka trees, and destroys living and non- living things. To him (thus) causing destruction by means of many kinds of in struments. Think correctly, what is the reason of thaat6 man being besmeared with dust. Consider what reason there is for his being covered with must, when he has been making such onslaughts by various weapons. It is the presence of oil, which makes him coated with dust. Know, that this is certainly not caused by the (other) movements of his body. Similarly, a wrong believer engaged in many kinds of activity, aud having attachment, etc., in his conscious attention, is smeared by the dust (of Karmas) .

Commentary.

Wrong belief, vowlessness, passions and vibratory activity are factors, which like oil help in the coating of the dust of karmas. Otherwise the rising Karmas would fall like dust off a dry surface. If a wise man us walking carefully with the intention of not hurting any living being, and if by chance a being is hurt if destroyed by his bodily movements, he will not be guilty if such harm, because if a total want of intention to cause injury. He will rather gather virtue because of these compassionate thought- activity.

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257-261 . On the other hand, if the same man after entirely removing the oil, performs exercise with various instruments in a very dusty place, and cuts and breaks palm, tamala, plantain, bamboo and Ashoka trees and destroys things living and non- living, consider what is the real reason for his not being coated with dust, while causing onslaughts by various kinds of instruments. It is the presence of oil on that man, which caused the coating with dust, not the (other) movements of his body. Know this as a certainty. Similarly, the right believer engaged in many kinds of activity not having attachment, etc., in his conscious attention, is never bound by the dust (of Karmas) .

Commentary .

When right belief is once acquired, the possessor is sure to get Liberation. According to Jain Philosophy, even the slightest passion which is found in a saint of the 10th spiritual stage caused bondage of Karmas. Any impure passionate thought-activity must result in bondage of Karmas. Whenever a soul is disposed to wards self-realistion, it has even in the lower stages, a pure thought-activity, with very mild passion-paint. Even in the 4th stage such a soul will bind karmas, nut the duration of karmas thus bound (except that of good age Karmas) will be less, when there is strong passion paint. If one thinks that being a right believer he is not subject to karmic bondage whether he acts rightly of wrongly his ideas and actions of his mind, body and speech. He is full of compassion for all beings, is very considerate and calm in temper, is not attached to worldly pleasures, and is fully cognizant of the consequence of Karmas, merits and demerits.

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(1) He, who thinks that ‘I kill,’ or ‘ I am killed’ by other beings, is foolish and ignorant. The knower is opposed to such thoughts.

Commentary.

It is from practical point of view that one says, “I have killed.” or “I have been killed.” From the real point of view, this is not correct. “ I.” the soul being immaterial and everlasting cannot be killed by any one. The material vitalities which deep a soul confined in a body may be destroyed. Such destruction is called death, or killing. A right believer knows that no one can kill him, till his own age karma is exhausted; neither can he kill another, if the other’s age Karma is not exhausted. A right believer would never harbor a thought of causing the least injury to another. He also knows that whether he can injure another of not, his own evil tendencies will result in the bondage of demerit Karmas for him. A right believer is therefore ever inclined for the good of others. Again, if a right believer happens to be a victim to the evil tendency of another he does not ascribe it to that other, and does not nurse any feeling of malice of revenge. He ascribes the injury to the operation of his own demerit karmas, and pities the other as being only an auxiliary cause. When a right believing householder happens to be in a position where he has to administer justice, and to punish an erring delinquent, he does so without prejudice of malice, simply with a view to correct the wrong-doer and prevent him from further wrong-doing under fear of punishment. If he is attacked by a robber or an enemy, a right believing householder would put forth his efforts to save his person and property, or the Parson and property of others from such attacks, and may even proceed to the length if causing injury to the robber or the enemy, but such injury will be caused without any malice or ill-will, and the right believing person will ever be ready to help and befriend even a robber and an enemy , on finding that the rest robber or enemy has mended his ways and adopted a commendable course of conduct. A right believer is thus never the killer, and is never killed. He is calm, quiet, and equanimous.

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263. By the destruction of age-Karma, death of living beings is said by the Conquerors, to take place. Thou dost not destroy the age-Karma. How, then, is their death caused by thee ?

Commentary.

The statement in this Gatha is with reference to the real point of view. Yet, a person who kills or resolves or arranges to kill anthers binds bad karmas.

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(2) By the destruction of age karma the death of living beings, is said

The Conqueror (to take place) . They do not destroy thy age-Karma. How (then is) thy death caused by them ?

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(3) He who thinks that I give life to, if receive life from, other beings; is foolish (and) ignorant. The knower is opposed to such thoughts.

Commentary.

A right believer feels no pride, if he helps another. He thinks that he is merely an auxiliary cause. The protection and safety of other beings is dependent upon their own meritorious Karmas.

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266. When, by the (auxiliary) cause of Karma all living beings become miserable or happy, and thou dost not produce that Karma. How, then, are they caused to be miserable or happy by thee ?

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267. When by the (auxiliary) cause of Karma all living beings become miserable or happy. And thou art not given that Karma (by others). How then art thou made happy by them?

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268. When all living beings are miserable (or) happy by the operation of Karma. And thou are not given the Karmas. How (then) art thou made miserable by them ?

Commentary.

From the real view point, whenever any person feels pleasure, it is due to the operation of pleasure-feeling karmas, and when he suffers pain, it has for its cause the operation of pain-feeling Karmas. If a person wants to give another pleasure of pain, he cannot do so, if there is no operation of merit or demerit Karmas in the other. From a practical point of view, every person must, in dealing with others, try to help them in their difficulties and to make them happy and should not be causing pain to them. This conduct will bind meritorious Karmas for him, whether others may be happy or not. Their happiness mainly depends on the it other will be the cause of binding bad Karmas, whether others may be injured or not. A right believer must therefore remain passionless.

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269. Whoever dies and whoever is miserable, becomes so, all by the operation of Karmas. Therefore, is not (the idea that) thou art killed or art made miserable (by others) really false.

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270. If one does not die and is not miserable, that also (is) certainly due to the operation of Karmas. There fore is not (the thought) that he is not done to death by thee, nor made miserable, perverse?