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 VIII  - Bondage  (Bandha)

 

 

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293. He believes, trusts, desires, and also follows meritorious deeds for the sake of enjoyment, but certainly not for the destruction of Karmas.

 

Commentary.

This is so because in the depth of his heart there lingers a desire for sense pleasures.  His religious actions cause him bondage of meritorious karmas, as a result of which he can reach even up to the 9th Graiveyaka in the heavens. Without the help of true knowledge of real point of view, mere knowledge and conduct cannot lead to self-absorption.

 

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294. It should be known that the knowledge of Acharanga, etc., the belief in Jive, etc., and protection of six kinds of living beings is called (right) conduct from the practical standpoint.

 

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295. From the real standpoint the soul is my knowledge, the soul, my belief, and conduct, The soul is renunciation, the soul (is) stoppage (of inflow of Karmas), and concentration.

 

Commentary.

Although the practical standpoint is an auxiliary cause for attainment of the real standpoint, yet the two are quite different from one another.  The former is dependent upon substances and circumstances besides the soul, while the latter is quite independent of them and is based only upon the pure nature of the soul and its right realisation.  Real path of liberation is self-absorption based on right belief, right knowledge and right conduct.

Knowledge of Jain scriptures, belief in seven of nine principles, and adoption of the conduct of non-injury from a practical point of view, are necessary in order to comprehend the real nature of soul and liberation, for diverting the mind from wordly pursuits and bringing it close to one�s own self.  But the soul, which does not get real self-absorption, can not proceed an inch on the path of Freedom.  Thus the real standpoint so opposed to the practical standpoint, in the sense that without attaining the real standpoint, the practical viewpoint cannot in itself lead to self-absorption. 

 

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296.  Adhah-Karma, etc., are the demerits of matter substance.  How can the self-absorbed saint be responsible for them, which are always the attributes of the non-self.

 

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297. Adhah-Karma, etc, are demerits of matter-substance. How can ones approve of things done by another, the attributes of the non-self.

 

Commentary.

Adhah-Karma is the action of preparing food, involving the use of water, fire, vegetables, fruits, etc., where destruction of some living beings is very probable.  Laymen are ordained in Jain scriptures to offer to the saints such food only as has been prepared for family and not especially for the saints.  The saints without any desire for taste take what is given to them with indifference. Of course they must be satisfied that the food is pure and not specially prepared for them.  Saints neither prepare food themselves nor cause others to prepare for them, nor agree to any preparation by others, nor wish that someone may prepare food for them.  When the time for taking food arrives they pass on along the houses of laymen.  Whoever receive them, with due respect, performs worship and offers a portion of such food as is prepared for his family, they will take it only to deep the body fit for practice of subtly duties and self-realisation.  Therefore they are not liable to any bondage of karma, on account of possible injury to living being, etc., caused by laymen in preparing food.

 

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298. How can this material thing, whether Adhah-Karma or Uddeshika be of my doing, as it is said to be always devoid of consciousness.

 

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299. How can this material thing, whether Adhah-Karma or Uddeshika be of my doing, as it is said to be always devoid of consciousness.

 

Commentary.

If a layman has prepared food (possibly causing injury to living beings) for his own family of specially for a saint and the saint has taken such food, he will not be subject to any Karmic bondage consequent on its preparation, if he is satisfied that he is taking only such food as is pure and is pure and is prepared for the layman�s family only the layman is responsible for all the demerit, if any, occasioned by the preparation and offer of food to saints in contravention of rules laid down in Jaina scriptures.  If, however, the saint becomes aware that the food is prepared for him and even then the accepts it, his will be responsible for bondage of Karmas.