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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          362-363.   If the ancient scriptural teachings of the Acharyas be that male Karma desires woman, and the woman-Karma desires man, then no soul whatsoever will become unchaste, according to they teaching, because as has been said (above) material karma by itself desires material Karma.



          If the soul be taken as quite inactive an substance without nature of change ability, then no soul will ever be guilty of unchastely. Only matter will be responsible. This is quite absurd. Under this view, there is no place for Ethics.


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          364.          The Prakriti of Karma destroys another, and is destroyed by another. It is in this sense that Parghata Nama (Karma) is described.


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          365.          Then no soul whatsoever is the killer, according to they teaching, because the material karma itself as said above destroys the material karma.



          If the one-sided view that only Karmic matter destroys other Karmic matter, be propounded, then no soul will be responsible of the sin of causing injury to any other being. All souls will be non-killers and non-killed. The doctrines of non-injury will become nugatory.


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          366.          Thus if any jain ascetics propounded, like this the Sankhya teaching, (then) according to them, the material karma only is active, and ll the souls are non-active.



          In the Jaina scriptures all propositions are stated from two standpoints, real and practical. If only one of them is followed, the truth wills not one out. Real point of view in Jainism says that all souls are pure, an do not use any impurity, or any in, or bondage or Liberation: but at the same time from a practical point of view all mundane souls are bound up with Karmic dirt and modified into their impure thought activities by the operation of Karmas. This view makes the soul responsible for its deed of injury, unchastely, etc.


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          367.          Or if thou holdest my soul causes itself by itself� thy saying this also is perverse thinking.


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          368.          Know the soul�s won nature, from (the point of view of) expansion, to b co-extensive with the universe. How does thou say that this substance is more or less than that?


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          370.          The knowing substance exists with its knowing nature. In this view, the soul never causes (creates) the soul from itself.



          The soul has ever been existing with its knowing nature. It is useless to say. That soul causes soul. When there is no right discrimination, the soul believes itself to be the doer of impure though-activities, but when right discrimination is attained, then the wrong belief that it is in reality the doer of impure thought-activity disappears and there arises the right belief that soul is really the doer of its own pure conscious thought-activity. An incentive soul can never be purified. The one-sided view of the Sankhya system is not correct. The soul is the doer of impure thought from the practical point of view, but it is doer of pure thought only, from the real point of view. Both views should be taken into consideration.