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(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
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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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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).
wordsï¿½even carrying all the scripturesï¿½ 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 soulï¿½s 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.
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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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.
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.
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.