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 XI  - Samayasara






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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.



          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.



          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.



          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.



          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.