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  IV - Demerit and Merit � (Punya Papa)



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          167.  That (really) all-knowing, all-seeing, obscured by the dust of its own karmas, wandering in the cycle of existence does not know all things, in all their aspects.



          The soul is really by nature all knowing and all seeing, all-peaceful and all-happy, and in no manner less than all the liberated and perfect souls in the pure conditions.  Its impure mundane condition, however, has continuously been going on from beginningless time in conjunction with bondage and operation of material Karmas.  These karmas obscure its true nature and pervert it in wrong belief and knowledge, owing to which it neither knows it own soul correctly, nor the other soul and non-soul and non-soul substances.  Its power of discrimination has been totally marred by deluding Karmas just as drunkenness makes one forget his own house.  Under delusion, it has often bound good Karmas also; but they could not help it to know its own reality.  Therefore a right believer should not have any attachment with Karmas, the enemies of soul, whether the may be looking nice in form of merit, or ugly in form of demerit.  All deeds resulting in bondage of good or bad Karmas must be given up.  Only one�s own nature should be firmly grasped for safety and liberation.


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          168, 169 & 170.  Right belief obscuring (Karma is) wrong-belief. It is said by the Conquerors.  By the operation of that (Karma) the soul (is) wrong-believer.  Such should be known.  The obscuring of right knowledge is said by the Conquerors to be wrong knowledge.  By its operation the soul becomes of perverse knowledge.  (It) should be known.  That which obscures right conduct is said to be passion by the Conquerors.  By the operation of that the soul becomes of wrong conduct.  It should be known.



          Meritorious Karmas can never remove the obscurity, which has marred the soul�s real qualities. Strong meritorious Karmas operate in a soul of celestial body in the last heaven of Sarvartha Siddhi.  There be cannot pass beyond the forth spiritual stage and has to remian confined in heaven for 33 Sagars, a period of innumerable ears.  In the human sphere Chakravartis have got operation of the strongest kind of merit Karmas.  If any Chakravarti is infatuated by them, his soul may go down even to the 7th hell.  The only helper to prevent plunging into the deep ocean of world is true self-knowledge and self-realization.  A seeker after independent peace and happiness must not have the slightest love for all the good and bad and activities of mind, speech and body, which cause bondage of Karmas.  He should consider both good and bad Karmas as fetters which bind bib and obstruct the unfoldment of his own capacities.  Both should be believed to be material and foreign to his soul's  nature.  He should regard self-absorption on as the real cause of happiness.  He should become one with Samayasara, the essence of soul, in order to himself become the perfect and pure Samyasara.