Jain World
Sub-Categories of Passions


I. Samayasara Samayaprabharitam
II. Soul and Non-soul (Jiva-Ajiva)
III. The Ethic of Action
IV. Demerit and Merit (Punya Papa)
  V. Inflow of Karmas
  VI. Checking of Karmas (Samvara)
  VII. The shedding of Karmas (Nirjara)
  VIII. Bondage  (Bandha)
  IX. Liberation (Moksha)
  X. Liberation Pure bsolute Knowledge
  XI. Samayasara

Chapter IX  - Liberation (Moksha)



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          326. Attainment (Sansiddhi) ; self-devotion (Radha) ; accomplishment (Siddhi) ; achievement (Sadhitam) ; and devotion (Aradhitam) (arae) synonymous. The soul, which is devoid of self-devotion, is certainly guilty.



          Aparadha means without radha or self-devotion. In common parlance Aparadha means fault of offence.  From the real point of view, Shri Kundakundacharya reduces the word to its ultimate root- meaning, making fault of offence equivalent to being devoid of devotion to the self.  Real truth whether it is belief, knowledge or conduct is one, self-absorption.  All else is error of one kind or the other.  Our lives on earth or in heaven may be the purest and the highest.  But that is of no avail. Any lapse from this condition of pure self-realisation is necessarily a fault, an Aparadha which becimes the cause of the inflow and bondage of Karmic matter. From this pure point of view, good and bad are equally undesirable, equally mundane and worthy of renunciation.  The soul�s safety lies in itself.  Safety here does not lie in numbers.  It lies in loneliness.  The meditation of oneness of loneliness (Ekatva Anupreksha) , has this teaching for its highest meaning. The soul must realise its full independence by realising that it accomplishes its aim only when, and in so far as, it is absorbed in itself.  Then alone, matter is important and the non-self stands aloof, incapable of attacking the soul or attaching itself to it.  Any intermission of this self- devotion is the immediate passport to the mundane wheel going on once again.

          It may be noted that this position is very much like the Sankhya account of Purusha and Prakriti.  Prakriti, maatter, has no power over the Purusha, soul, But as soon as the soul turns its eye towards her, she begins to dance at once, and by making the soul identify itself with her, draws it into the witching toils of her instinction grace and thus makes it wandesr is Samsara. But the distinction is this.  The Purusha never in any way draws Prakriti to it. It, for ever, remains separate from Prakriti. The union is only apparent and a child of indiscrimination . In Jainism the soul is the doer, the responsible creator of its own thought-activity, which actually draws matter to inflow into the soul and become assimilated with it by the presence�s and operation of the passions and of feelings of love, hatred, etc., the Liberation from Karmic matter is also a deliberate act of the soul itself. There is no automatic liberation, like the automatic stoppage of the dancing Prakriti when the Purusha withdraws his fascinated eye from its fatal loveliness.


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327. Repentance (of sins), pursuit (of virtue), abandonment (of love etc.), fixing of the mind, and withdrawal of the mind, Self-censure, confession of faults, purity by expiation.  This is the eight-faced pitcher of poison.



          In practice, all the eight acts mentioned above are very high and commendable engagements of ascetics.  But for one who is bent solely on the self, they are hindrances, and therefore like poison, because they produce bondage of good karmas which deep the soul in Samsara, and stand in the way of its self-realistion.

          Self-absorption is that stage of advancement where this soul is entirely full of itself, and has no need of the non-self. Nor is it then possible for the non-self to intrude upon the sacred and absolute self-contentment, in which the soul is immersed in self-absorption.  Thus indeed, the absence of repentance, etc., may be described as undying bliss, or as immortal nectar.

          This is to remove the perverse belief that pursuit of practical conduct of saints, i.e., repentance, etc., will lead to Liberation from bondage of karmas.  Where there is any concern with any thing other than one�s own soul, there is some attachment whether good or bad. That thought-activity which is not pure cause bondage of karmas. It is only absorption with true and clears knowledge and belief ij self, which can remove karmic dirt and cause realisation of true independent happiness.  In practice, for those who can not follow the rules of right conduct unblemished, repentance, etc, are no doubt like pitchers of nectar, because they relieve him if bondage of bad karmas. But as they cause bondage of good karmas, they are like pitchers of poison in comparison to pure self-concentration where there is no question of either practical duty or any bondage.  Liberation is fixity of soul in its soulness without any fall forever. For a wise man who aspires for such Liberation, the path laid don by conquerors is only self-absorption or realisation of Samayasara or essence of soul as it is. All practical duties are merely auxiliary causes to direct his mind from all other things and to keep it engaged in soulless. If this fixates continues for ore antar-muhurta and the soul gains pure concentration and ascends the destructive ladder of spiritual stages, it is sure to destroy the four destructive Karmas, within an antar-muhurta and attain the perfect position of an omniscient or Arhat. Thus samayasara only is the path for the goal, which is also Samayasara.