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342-344. In the opinion of home people
Vishnu reates celestial, hellish, sub-human and human beings; if in the
(opinion of) Shramanas (Jaina ascetics), also, the soul produces the 6
kinds of bodies (earth, air, fire, water, vegetable, and mobile) ; then
there seems tobe no distinction between those people and Sharamanas. For
the people, Vishnu creates, and for the Shramanas the soul creates. Thus
there seems o Liberation whatsoever for any of the two, the Shramanas and
the people, ever creating in this world men and celestials.
Commentary.
Even saints who consider th oul to be the
doer of Karmas and their enjoyer, from real point of view, are perverse
believers like the people, who believe that God, a personal supreme being
creates mundane souls, and make them act s he desires. A god who indulges
in such activities cannot be free from Karmi bondage To the right believer
the pure Soul is God, quite pure and absorbed in its own nature of pure
consciousness and bliss and ones not create even in himself any foreign
thought-activity whatsoever.
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345-348. The Knowers of the principles
say�From the practical pint of view the non-self substance is mine. But
they know, that from the real stand point, even an atom in this world is
not mine. As a man may say �the village country, town, kingdom is mine.�
But they are not his (really) and the soul says so in delusion. Similarly
the knowing (that the non-self) is not mine, the belief of both these (the
people and the Jain ascetics) that the soul creates the non-self substance
should be known to be of those devoid of right-belief.
Commentary.
Neither any personal God nor any soul can
create any otter�s soul or non-soul. A soul is neither the primarynor the
auxiliary cause of any coition in another substance, from the real point
of view. It is full of consciousness, without any motive or Desiree for
any foreign activity whatsoever. A different belief is perversity.
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349. It is from the point of view of
some modifications and not from others that the soul is destroyed.
Therefore there is no Ekanta, one-sided view, that one soul acts, and not
another.
Commentary.
The soul is both eternal and temporary. A
substance is eternal, when viewed from the point of hanger of condition
from a human to a celestial being it may be called changing.
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350. It is from the view �point of
some modifications and not from others that the soul is destroyed. There
fore the same soul enjoys (the fruit of Karmas) or another (enjoys) there
is no Ekanta, one-sided view, that one soul feels and not another.
Commentary.
Every substance has the capacity of rise,
decay, and permanece. So has the soul. Take the case of soul transformed
from the life of a man to that of a celestial. From the substantive point
the same soul assumed both these conditions but from the point of view of
change of modifications, the life conditions of a soul in man are
different from those in the celestial state.