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 VIII  - Bondage  (Bandha)



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269. Whoever dies and whoever is miserable, becomes so, all by the operation of Karmas. Therefore, is not (the idea that) thou art killed or art made miserable (by others) really false.


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270.  If one does not die and is not miserable, that also (is) certainly due to the operation of Karmas.  There fore is not (the thought) that he is not done to death by thee, nor made miserable, perverse?



        Misery and death happen to living beings by the operation of their own demeritorious Karmas.  Those who have meritorious Karmas cannot be put to death or made miserable by others Knowing this truth, a right believer must not be grieved if he falls into miseries or is grasped by death.  He should not feel enmity towards others who might become auxiliary causes for calamities or death to him. Neither should he feel proud of his piety that he is so careful that he does not cause any injury to others or death to anyone. 


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        271.  This thought of thine that I cause beings to be miserable (or) happy is foolish-thinking.  It makes good and bad Karmas bind thee.



        A wrong believer, without understanding the truth, indulges in the perverse thought that he can make others miserable or happy.  Owing to this wrong belief, Karmic molecules are attracted to and bound with his soul.  This thought has polluted his soul, without doing any harm or good to others.  Although the thought of doing good to others will bind good Karmas, yet it is bondage and an obstruction in the path of Liberation.


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        272.  Thy impure thinking that I cause living beings (to be) miserable or happy, becomes the cause of the bondage of merit or demerit.



        The thought of doing injury to others causes bondage of demeritorious Karmas, while the thought of doing good to others causes bondage of meritorious Karmas.  Bondage does not depend upon others being miserable or happy through him. A man may attempt to cause harm to another, and the other, instead of being harmed, may gain some benefit thereby, still he, who entertains the thought of doing harm, will never bind meritorious Karmas.  In the same way a doctor treats a patient with the good thought activity of saving him and performs an operation.  Even if the patient succumbs and dies, the doctor will not be subject to bad karmas, but will bind good Karmas on account of his good thought-activity.


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       273.  Thy impure thinking that I kill or I give life to living beings, becomes the cause of the bondage of demerit and merit.


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274. Bondage is caused by impure thought-activity, whether you kill or do not kill living beings.  From the real point of view this is the epitome of the bondage of souls.



A person sitting in a lonely place may be harboring an intention and making a resolve of killing or injuring another.  He has not yet taken any practical steps, yet his thought-activity will at the very moment of its conception cause bondage of demeritorious Karmas.  One who desires to be free from nondage, must not there fore even think of doing harm to another. He must have a calmmind with no attachment.


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275.  Similarly, whenever there is impure thinking as regards falsehood, appropriation of what is not given, un-chastity, or worldly belongings, demeritorious Karmas are thereby bound.


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276.  Similarly, by thoughts directed to abstinence from stealing, falsehood, unchastity, and possessions meritorious Karmas are bound.




          A man may not come into contact with others, and may not perform any practical actions, yet the fact that he has adopted vows and is determined to observe them, itself causes bondage of good Karmas.