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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 V  - Inflow of Karmas

 

 

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          184.  Love, hatred, and delusion, (thought) inflow, is not found in the right believer.  Therefore in the absence of thought inflow, Karmas do not become the cause (of new bondage).

 

Commentary.

          A right believer, even in the 4th stage, is free from delusion, love and hatred, which are possible only in a wrong believer.  In the absence of thought-activity of the above description, mere wrong belief and other Karmas existing in the soul, without operation, cannot cause inflow and bondage.  It is impure thought-activity only, which is really the auxiliary cause of fresh karmic bondage.  That bondage which is due to partial vow-preventing passions etc., is not cause of keeping a soul long in mundane existences.

 

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          185. The four-fold cause (of bondage) become the cause of eight kinds of karmic bondage.  And love, etc., also, (are the causes) of their (bondage).  In their absence (Karmas) are not bound.

 

Commentary.

          Really Karmas attract karmas, if impure thought-activity of the soul is present as an auxiliary cause of new bondage; but if the soul is not affected by thought-activity due to operation of wrong belief and other Karmas no fresh bondage will happen.  The right believer has suppressed their operation, and they cannot disturb the thought-activity of his soul.

 

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          186-187.  As the food taken by a man is modified in many ways, in the form of flesh, nerves, blood, etc., by reason of the digestive heat (of the human system).  So in the knower also, those Karmas which are bound from before, bind many kinds of Karmas.  Such souls (which are thus bound) are bereft of the (pure) view-point.

 

Commentary.

          Love, hatred, etc., are the motive causes which bring about the bondage of Karmas.  When a person forgets the real point of view, which sees a really full of all-knowledge peace and happiness he gets enamoured of sensual pleasures.  A right believer should try to keep his attention ever fixed upon his own pure soul, with the help of pure and real viewpoint.  His pure thought-activity then will protect him from such bondage as would happen if he were engaged in worldly pursuits.  If he is in the very advanced stage of a saint and is fully absorbed in his self-realisation without any; paint of light passion, he will not bind any Karma of even the least duration of one antar-muhuta, in the 11th or the 12th stage.  In the lower stages he may blind some Karmas according to the degree and kind of the thoughts entertained.  Self-absorbed souls have such pure thought-activity that the slight bondage in them is negligible.  Those who want to be free from inflow and bondage must ever keep in view the real stand-point and realize themselves as Pure Souls, Samayasara.  Practice will make him pure and will raise him to the most exalted position of an Omniscient.