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 VI  - Checking of Karmas (Samvara)



Checking of Karmas (Samvara)

        ��֡�������� ��֡��������� ������פ��� ��ן�� ����׾� ��ֵ������� l

        ������ ������� ���� �� ��֡������� ��ן�� �ֻ�� ������� ll 188 ll

        ��ֵ������ ��ֵ�����: ������פ��� ����ß� ���꯵��ֵ�����: l

        ������ ����ֿ���� �� ��ֵ������ ����ß� �ֻ�� �����: ll 188 ll


          188.  (Pure) conscious attentiveness (is) in the (pure) soul.  In anger, etc., there is no (pure) soul whatever.  And indeed really anger (is) in anger itself.  Certainly there is no anger in the (pure) soul.



          With reference to a soul affected with anger passion-Karma-in-operation, the conscious attentiveness of the soul is called anger.  Really the soul is consciousness; anger is the fruition force of karmic matter. Anger is not its attribute.  By self-analysis it will discard its attachment to anger which is really on-soul and will keep its attention fixed over the pure soul.  Self-analysis will lead a right knower to salf-absorption.


        ���Ι�׾ֵ֯��� ������ ���������� ���׾� ��ן�� ��֡��������� l

        ��֡��������Ƶֵ� ������ ���������� ���׾� ���� ����ן�� ll 189 ll

        ����™׾������� �������� ������������ ���ׯ� ���ß���ֵ�����: l

        ��ֵ������sׯ� �� ����� ��������� ���ׯ֮��� �����ß� ll 189 ll


          189.  In 8 kinds of Karmas, and also in quasi-Karmic matter there is no (pure) soul. And in the (pure) soul there are no Karmas and also no quasi-Karmic matter.



          Self analysis would point out that the Karmic body is composed of 8 kinds molecules, the electric body is made of electric molecules, and the physical, fluid and assimilative bodies are made up of assimilative molecules.  They are all material.  Neither is the pure soul of their nature nor are they of the nature of the pure soul.


        ��� ��� ����׾־ָߤ� ������ �և��� �� ���פ ��߾���� l

        �և��� �� ���ד� ������פ ��־�� ��֡���������㫯��� ll 190 ll

        ��֟��׾ָ֯ߟ�� ��֮�� �֤� �־�ן� ��߾�õ� l

        �֤� �� ���ד֟�����ן� ��־ִ��ֵ����ֿ��֟��� ll 190 ll


          190.  And when this kind of unreported knowledge rises in the soul, then the attentive pure soul entertains no (impure) thought-activity whatsoever.



          Thus, when a right knowing soul acquires correct self-analysis, and from the real point of view knows his soul as quite separate from all impure thoughts and vibrations, as well as from all Karmic and quasi-karmic matter, he does not identify himself with any other action except his own pure conscious modifications.  Having acquired this self-analysis, he realizes his soul as pure and real like a perfect and liberated soul.  That very moment, he enjoys true peace and independent soul-happiness.  He further increases his knowledge and soul-power by destructive-subsidence of knowledge-obscuring, constion-obscring, and obstructive Karmas.  His previously bound conduct-preventing passion-karmas existing in the soul�s spatial its are weakened.  His other demerits Karmas also are weakened or transformed into merit Karmas.  Duration bondage of all Karmas in existence except age-Karmas is gradually lessened.  A right believer even in the vowless stage is capable of bringing about the subsidence of partial-vow-preventing passions, by this practice of self-realisation.  Then he adopts the preliminary vows of a layman.  As his practice of self-realization is improved, he weakens the force of total vow-preventing-passion-Karmas, and is advanced in degrees of conduct of a layman.  When the same self-realisation causes subsidence of total-vow-preventing-passions, he accepts vows of a saint and devotes his time wholly and solely to self-purification. Through self-realisation he causes destruction of the four destructive Karmas; and thereafter becomes an Omniscient Conqueror.  In that sublime condition he is absorbed in his own soulless for ever; lives in the body up to the age-duration; and then freed from all find and gross matter, retaining his own immaterial and innumerable spatial its, quite pure and illuminating with all full attributes, goes up direct to the top of the universe and stays there for eternal time.


        ��� ���ִֵ����֟�׾ֵ�� ���ֵ����ֵ�� �� ��� ��׸��ֵ�פ l

        ���������ꤵ֟�׾֤�� �� �ֵ�פ ������ �� �����֢�� ll 191 ll

        �֣�� ���������ݮ֟֯�ִ�ׯ� ������þ� ��־�� �� �֟��׸��֕�ן� l

        �֣�� ������Ԥ�֟֯���� �� ��֕�ן� ��֮�� ��� ���׮֟��� ll 191 ll


          191.  As gold hested in fire does not give up its golden nature; so the knower, (though) agitated by the operation of Karmas, does not give up its nature of knowing.



          Gold though heated thousands of times, or mixed innumerable times with minerals or other substances never gives up its nature of godliness.  It remains the same gold in any condition whatsoever.  Similarly, a soul being affected by Karmas, having come in contact with Karmic and quasi-Karmic matter even from eternity does never lose its soul-nature of all perceiving, all-knowing, all peace and all happiness etc.  These attributes may be obscured by karmic impurities, but are never lost.  A right knower after once acquiring right knowledge and being firm in retaining it, does not give up this belief even if he is attacked by numerious insufferable suffering through operation of past Karmas.  Again a right knowing layman or ascetic, if he is absorbed in self-realisation for a limited time or for the whole life, is not affected by the severest sufferings.


        ���� �����פ ������  ����������� �����פ ���ִ���֤� l

        ����������ִ֟��ꓔ����� ����֤���־�� ���ε����ӟ��� ll 192 ll

        ���� ��֮��ן� ��֮�� ���Ζ�֮�� �֮���� ���ִ���֟��֮�� l

        ���Ζ�ִ֮֟���s�֓���ִ�֟��þֳ�־ִ֕�֮֮�� ll 192 ll


          192.  Thus the knower releases it self.  (But) the perverse soul obscured by the darkness of ignorance, (and) not releasing the nature of the soul takes attachment itself for the soul.



          A right knower is quite confident of the true nature of soul as free from all sorts of delusion, love hatred.  He is on the path of Liberation.  He relapses his soul and is gradually freed from Karmic bondage.  A wrong believer, in his perverse knowledge, due to operation of strong wrong-belief and error-feeding-passions, never realises this reality.  He maintains his own soul to be of the nature of love, hatred, etc., and is therefore always impure.


        ���� ��� ׾ֵ����ӟ��� ��㫴��֯�ֵ�� ���פ ��߾��� l

        �����ӟ��� �� �������� ������㫴��֯�ֵ�� ���פ ll 193 ll

        ���� ��� ׾֕�֮֮�� ��㫴���֟��֮�� �ֳ֟�� ��߾�: l

        ��֮��ß�ֿ�㫴ֿ�㫴���֟��֮�� �ֳ֟�� ll 193 ll


          193.  And releasing the pure soul, the soul because the pure soul itself.  But realising the impure soul (it) becomes impure soul itself.



          A right believer advances in self-purification by his conscious realisation of his pure soul.  Self-analysis and Self-realisation lead to Self-purification.  A right-believing layman may be engaged in wordly pursuits and may have impure thought-activities, yet he is never oblivious of the true nature of his soul.  While, a man with perverse knowledge, even if he is engaged in severe austerities, does not realise the pure soul and cannot be purified.