Jainworld
Jain World
Sub-Categories of Passions

INTRODUCTION

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  III - The Ethic of Action

 

 

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          78.  I (am) certainly the one, pure,. Unattached to the non-self, full of perfect conation and knowledge; fixed in that (pure soul) and absorbed in that, I shall lead all these (anger, etc.) to destruction.

 

Commentary.

          A right-believer having fully understood his soul to be not the real actor of anger, etc., realises himself as having an individuality distinct from all souls and non-souls, quite pure, with non attachment to any one and full of its own real attributes o conation, knowledge, peace, power and happiness.  This self-realisation weakens the forces of Karmas, which affect passionate thought-activities.   This self-realisation or absorption also destroys the deluding Karma and makes the soul; free from all sorts of bondage.  It is there fore necessary to practise self-realisation.

 

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          79.  Knowing these (anger, etc.,) which are bound to the soul, as transitory, impermanent, helpless, and painful (now) and pain-producing (in the future), (a right-believer) turns back from them.

 

Commentary.

          A right believer correctly aualyses his soul as distinct from anger and other impure thought-activities.  The right-believer contemplates that this his passion is due to the passion Karma bound to the soul; that this impure thought an last only for a limited time.  It is not eternal; it is born and it dies, i.e., it is bound top the soul,. And then on maturing operates and is shed off; and no forces or circumstances can then prevent such shedding off.  It is itself painful when it operates, and it causes the bondage of undesirable Karma, the operation of which results in pains for the future.  The right believer sees that this soul is his own, is lasting, is a place of complete shelter,. Happiness and joy now and for evermore.  This self-analysis frees him from his enemy anger, etc., and he acquires a closer grasp of his own self.  Thus when self-contemplation begins the self-realisation is gained.

 

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          80.  And the soul; does not (primarily) cause modification of Karmic matter and similarly modification of quasi-Karmic matter.  He, who realises this, is the knower.

 

Commentary.

          He alone is a true knower who realises that the root cause of Karmic and quasi-Karmic bodies is matter itself which is unconscious and quite different from the conscious soul and that he is not an actor or doer or producer of them.  It is a natural and scientific process that whenever impure thought-activities are present in a soul, Karmic and quasi-Karmic matter will automatically flow in and will unite with the previously existing Karmic and quasi-Karmic matter respectively.  The bondage of Karma does not depend or follow the wishes of the embodies soul.  No such soul would ever desire the bondage of evil Karmas; and good Karmas will not flow in simply because of his wishes,. If his thought-activities are not such as to invite the inflow of good Karmas.  Thus soul; is not really the binder of Karmas.  A right believer does not wish for impure thought-activities; but being not sufficiently strong in soul-power he is subjected to anger; etc., through the operation of Karmas, leading to fresh bondage.  A right-believer knows all this and does not identify himself with these thoughts and Karmas.  He always believes his soul to be the doer and producer of his own soul modifications only.

 

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          81.  The soul has been called the doer of meritorious and (demeritorious) thought-activities (from practical stand-point); but it (is really) not the doer (of them) by any means whatsoever.  He who knows (this) is the (right) knower.

 

Commentary.

          An impure soul, engaged and engrossed in material pursuits, is subjected to good or bad thoughts owing to the operation of passions and vibratary activity; so it is said to be the doer of these thoughts,. Which are not pure.  From the real standpoint, the soul is a pure conscious being without any desire, or regard for, or attachment do, any good or bad thing, whatsoever.  He is merely the knower of all; conditions like a mirror which, though showing fire burning in it, is not burnt because there is no fire in it, but merely a reflection of it.  Similarly the soul�s real; nature is to know and be one with himself and to know all other things as they are.  He who finds this key to right knowledge is a man with right knowledge.

 

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          82. And the knower (Himself) certainly knowing material Karmas of many kinds neither modifies, nor assimilates, nor is transformed into the form of non-self-substance.

 

Commentary.

          The possessor of right knowledge knows the soul�s character, it not being the doer of deeds.  Material; Karmas flow into an embodied soul by themselves, having found an auxiliary cause in the vibrations and passions which already exist in the mundane soul.  The root cause of Karmic bondage is matter of Karmic molecules.  The material; Karma itself modifies into Karmic bondage and is assimilated by old Karmic bondage existing in a mundane soul. Soul being immaterial does not modify itself in any way into the material Karmas.  The right-knower understands all kinds of activities of matter and believes that soul; cannot acquire any attributes, which are special to matter.  In mundane life soul has vibrations and passions due to past Karmas.  They become only an auxiliary cause for the inflow and bondage of fresh Karmic matter.  In the pure nature of soul there are neither vibrations nor passions.  So from the pure real standpoint, Soul is neither the root nor the auxiliary cause of Karmic bondage.  A right-believer, fixiing his thought on this real standpoint, realises himself as not being the doer of any actions which are non-self, but knows that he is the knower, devoid of all attachment whatsoever.