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 VI  - Checking of Karmas (Samvara)

 

 

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          194-195.  The knower having checked the soul, by itself, from both the vibratory activities of merit and demerit, and being absorbed in (pure) conation and knowledge, by giving up desire for other (substances apart from the soul) and having renounced all attachment (to worldly possessions) contemplates upon the (pure) soul by the soul, and never (contemplates upon) Karmas and quasi-karmas, (he) meditates upon its oneness.

 

Commentary.

          The means of checking the inflow is self-absorption only.  A right knower should withdraw his attention both from good and bad actions.  Becoming desirables and non-attached, he should calm contemplate upon the pure nature of his soul.

 

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          196.  Contemplating upon the pure soul, full of (right) conation and knowledge, and not attentive to the non-self such (soul) liberated from Karmas, very soon realizes the soul itself.

 

Commentary.

          A right knowing saint practices self-absorption by concentrating his attention on the pure attributes of his soul.  By constant practice, he advances in the spiritual stages.  If he ascends by the destructive ladder, and acquires pure concentration (Shukla Dhyana) he is rid of the four destructive Karmas within one huhurta, 48 minutes, and becomes an Omniscient Conqueror.

 

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          197.  As by hearing a lecture one comes to know that he has not seen, (one) knows an unseen from as if by visualization, so is the soul described and understood as if (it, was) seen and known.

 

Commentary.

          The soul is immaterial and cannot be known through any of the five senses; but it can be properly understood and grasped by the mind, if its nature is properly described from different points of view.  The differential of soul is consciousness, which can always be realized by us.  That which has consciousness is soul.  I have consciousness and therefore I am soul.  I feel pain and pleasure throughout the whole of my body, therefore I am in size according to my body.  Thus should a right believer visualise his soul in his own body as a substance without any colour or other material qualities possessed of full consciousness, peace and happiness, free from anger and other impure thoughts.  By continuous practice of visualization be can gain fixity in the idea of soul.  Then he will be able to grasp his own pure self quite clearly.  Whenever his attention will concentrate itself fully on this idea of the soul, there will be self-realisation.

 

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          198.  At the present time what saint (is there who) knowing the (reality of) substances can any �this is its form� as if he had an ocular vision of what can be known only by inferential knowledge.

 

Commentary.

          Only omniscient can directly see the immaterial soul.  Neither visual, nor metal knowledge, though they are somewhat direct, can see the soul.  The saints and others with sensitive and scriptural knowledge can know it and realise it indirectly through these two kinds of knowledge.  Although self-realisation is not direct realisation of self like that of omniscient, yet it is clear enough.  It is almost direct.  When thought activity is attentive constantly to self-realisation, the attention gives up functioning through the mind and the senses.  At that time thinking and wavering is stopped.  Attention is merged in its own master, the soul.  A right believer, though not omniscient, yet realises the soul as it is.

 

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          199-200-201.  The causes of (attachment etc.,) are said by the all-seeing to be the manifest operation of (Karmas).  (They are) wrong belief, wrong knowledge, vow-lessness and soul�s vibratory activity.

          By the non-existence of these causes certainly results the checking of thought-inflow in a knowing soul.  In the absence of thought-inflow, results the checking (of the inflow) of Karmic matter also, and by the non-existence of Karmic-inflow is caused the checking of Quasi-Karmic matter also.  And by the checking of Quasi-karmic matter, there results the checking of the cycle of transmigration.

 

Commentary.

          When by the constant practice of self-analysis, the soul�s power and thought-activity is no purified that it is capable of causing the subsidence of wrong-belief Karma and of error-feeding passion-Karmas, a person becomes a right believer.  His knowledge becomes right knowledge.  A right believer even in the fourth stage of vowless right belief, is capable of checking all those thought-activities which are causes of the inflow and bondage of such strong Karmas as wrong belief, error-feeding-passions.  A right-believer will never be born in inferior bodies.

          He will generally be born as a celestial or a human being till his mundane wanderings are totally exhausted.  He will be gradually advancing in self-realisation.  And through self-realisation be will not take long to attain a suitable body for the practice of pure concentration in order to destroy all Karmas and to be liberated finally and become a perfect soul.