शिवज्ञानबोध (मेय्कण्डार - शैव सिद्धान्त का आधारभूत दार्शनिक सूत्र ग्रन्थ)

102 SIVAGNANA BOTHAM.
Mukti, God exists and Soul is non-existent ; yet in either case
neither God nor Soul is non-existent.
The relationship contemplated in the last Sutra is what is
called that of Gnathuru, Gnana and Gneya. Mukti cannot be
attained if this relation is preserved and unless Adwaitha
relation is established. It is not even sufficient if it becomes
one, for the purpose of rooting out all Karma ; and the soul is
therefore enjoined to consider its actions as those of the Lord.
These injunctions are of course for the Gnani attaining Mukti
even in this life. So long as the human body lasts, the effects
of Praraptha will sometimes linger as the smell of the asafoetida
lingers in the pot, or as the author of Sivagnana Siddhi adds,
the wheel of the pot continues to revolve for sometime even
after the hand of the potter is removed. Sanjitha Karma is
destroyed by the very touch of the Gnana Guru as the seed com-
ing in contact with fire. Praraptha continues and it is des-
troyed by practising the Sadana contained in the last Sutra; and
its effects or Vasana are destroyed by the condition attained
by the Jivan Mukta. But so long as the human body continues,
some acts will have to be performed by the Jivan Mukta, and it
is shown by the illustrations, these acts will not produce any
other acts or form the seed for any future Karma or Akamia and
no other births will be induced.
The arguments point out why the condition attained by
the Jivan Mukta has the effect of destroying Pasa. It is be-
cause the soul thereby loses its Ahankara and Mamakara or
Anava and this last is the source of all evil, all Karma and
successive births.
The learned commentator of Ozhivilodukkum and the author
of several excellent devotional works argues out the existence of
the three padarthas and the rest of the doctrine from the word
Mukti or Veedu itself, in the following stanza ;—