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  III - The Ethic of Action



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          143.          Owing to the (auxiliary) cause (of thought-activity) that which (is) in the form of Karmic molecules is modified into eight kinds of knowledge-obscuring and other Karmas.



          The impure thought-activities already stated are the auxiliary causes only of the bondage of 8 kinds of karmic classes and of their sub-classes. Primary cause of Karmas are the Karmic molecules themselves of which this universe is full and which have got the capacity of being attracted by soul�s vibrations and transforming themselves into Karmas with various kids of strong or mild fruition,. When they are bound, their bondage is dependent also for long or short duration on the internists or mildness of passions. They themselves operate on maturity in their due time and then shed off.


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          144.          Certainly, when matter I the form of Karmic molecules binds the soul, then only the soul becomes the cause of its modified thought-activity.



          The transformation of Karmic molecules into Karmas and the auxiliary cause of this bondage process i.e. the impure thought-activity o soul work simultaneously. Such being the fact of Karmic bondage, a wrong-believing person takes that impure thought activity to be his own actin. He identifies himself with that which is really an effect of Karmas. Thus owing to wrong belief he does not know the true fact. A right believer free from the effects of wrong-beli\f Karma but modifying in other impure thought-activities due to partial vow, or total vow, or perfect right conduct, prevents passions and minor passions, knows that his soul really is not the doer of them. They are not his own pure conscious activities. His nature is to new only, an not to be vowels, or passionful. Had there not been operation of passions, his oul�s conscious-activity would not have been subjected to suh impure modifications. Therefore a right knower does not bind Karmas leading to long cycles of births and rebirths. He binds uh-weak Karmas which will not hander the progress of soul-advancement.


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          145.          And if attachment and other thought-activities are produced in the soul (by its working) along with Karmic matter (i.e. by both soul animate being primary auses) ; then soul and Karmic matter both would become attachment, etc.



          Soul and mater jointly cannot be the primary cause of impure thought activities of soul, for in that case karmic matter will also become conscious. This is impossible. The primary cause of thought-activities is the soul itself, Karmic matter is the auxiliary cause. This statement is her made from the impure real point of view. Form real point of view soul is not the primary cause of any impurity at all.


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          146.          If attachment etc., is produced in the soul by itself, then without the operation of Karmas being auxiliary causes, thought-activity (of impure kind will be produced) in a (pure) soul.



          Attachment and other impure thought-activities never appear in pure souls. Therefore a soul cannot have them without the influence of deluding Karma in operation as an important auxiliary cause.


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          147.          If the modification into Karmas (of 8 kinds) is (produced) by itself in karmic matter; then there would be modification into (8) Karmas without the (impure) thought activity of the soul being the cause.



          The statement that impure thought-activity is due to the soul itself as the primary cause and that the bondage of Karma in souls is due to matter as the primary cuse, is made from the impure view-point. From the pure real point of view there is neither bondage nor touch of any Karma with the soul. Viewing from the pure real standpoint, every soul is quite pure without any inception with matter at all. It is the doer of its own pure modification of pure consciousness, peace and happiness.


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          149.          The Karmas are bound (or) not bound to the soul; know this certainly from the different points of view. But whatever is said after putting aside the points of view, that is the pure soul itself.



          Points of view are only why of knowing different aspects of a substance. Practical standpoint looks at the oul as bound with karmas, while the real standpoint looks at it as unbound and pure. When, independently of all aspect, one is fixed up in the meditation of his own soul�s true nature, and experiences peace and happiness, then there I no wavering thought about any aspect of purity or impurity. The combination of right belief, right knowledge and right conduct is the only true path of self-absorption; when there is no thinking, when the mind itself is in equilibrium, what to say of body and speech. The points of view are only helpful in knowing the truth. When truth is realised, no wavering thoughts remain, and the soul is absorbed in itself.


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          150.          Whatever I said from the two standpoints (real and practical) is merely what the Self-absorbed Soul knows as such. Being detached from the different standpoints, the Soul adopts no particular stand-point whatsoever.



          The different view pints are necessary and useful in discourse or exposition of Truth. The Truth itself, the ever-elf-absorbed Soul is obviously above all standpoints.


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          151.          That which is said to be above the different stand-points, (and which) lone deserves the name of this right belief an knowledge is the Samayasara, (the pure Soul the Essential Soul, or the soul in its essence).



          Samayasara is the pure soul in its essence. A right believer himself becomes the soul in Essence, when he is absorbed in his own soul which is full of all its pure attributes, conation, knowledge, belief, peace, poor, happiness, etc. it is the association of Karmic bondage which brings about the impure modifications of soul. Really, the oul is above ll these impurities. It is all pure, peaceful and happy and modifier of its own pure thought-activities. One who meditates upon this again and again acquires self-abortion, which is Samayasara.