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566
I am the Soul
in it. Reciting the same sutra through the entire day, he even forgot the ru in rusha and the ma before tusha. What was left was just ‘mashatusha' - which he was reciting continuously. And that's how he got the name. . The meaning of the sutra is - do not get angry that is averse in adverse circumstances and do not get happy that is attached in favourable circumstances. In reality, the chanting of the sutra led to the decline of both attachment and aversion and even the Muni did not realise when the two were totally destroyed. And the Muni attained kevaljnana. Brothers! The thick peels of jnanavarniya karma could not last before the equanimity and simplicity of the Muni. It had to give way and the lamp of kevaljnana appeared. He never studied the scriptures, never chanted the gathas, never entered into debates, never gave any discourses, and yet attachment and aversion were totally uprooted. He could thus reach the goal of moksa. Thus the ignorance due to jnanavarniya does not mislead or arrest progress. But the knot in the form of attachment and aversion is the one that arrests the jiva. Attachment, aversion and ignorance are like the knot that is in the middle of the thread-length which do not allow the jiva to take steps of progress. Only if that knot is cut, can the jiva become free from thoughts of mithyatva and attain samyaktva.
It is only when the jiva comes into the waxing phase and progresses by increasing the pure thoughts of the atma, that it can exhaust the seven prakritis – namely three of the darshanamohaniya and four of the anantanubandhi - and attain samakit. First the jiva does the yatha pravrittikarana. That is to say, it exhausts the state of 69 krodakodi sagars out of 70 of the mohaniya karma. What is left is the mohaniya of but 1 krodakodi sagar – this process is called yatha pravrittikarana. It does not take the jiva any great effort to reach upto this stage. Even the lowly jivas also manage to reach this stage several times. But
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