Jainworld
Jain World
Sub-Categories of Passions
Foreword
I. JAINA TRADITION UPTO MAHAVIRA
II. PRINCE MAHAVIRA
IV. PRECEPTS OF MAHAVIRA
V. DOCTRINES OF MAHAVIRA
  VII. SIGNIFICANCE OF MAHAVIRA

Chapter - IV PRECEPTS OF MAHAVIRA

 

Dr. V.A.Sangave

O man ! You better control and curb your own Self ? Thus alone will you be free from all sorrows and misery:

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I beg pardon of all living beings ; may all living beings pardon me. I bear friendship for all living beings ; I bear no enmity to any.

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Anger destorys love, pride puts an end to modesty, deceit removes friends, while greea-destroys everything.

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(3) The Theory of Karma :

All souls are susceptible to assimilating Karma particles, flowing from all the six quarters ; the Karma binds the soul in all its parts, and the entire Karma-particles bind or cover the whole soul in every way.

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In this world, all living beings suffer individually for their -deeds. For the deeds they have done, they obtain punishment or rebirth ; none can escape the fruit of actions, except by suffering for it.

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In this world or in the next, the sinner suffers himself what he has inflicted on others a hundred fold or in some different form of punishment. Living beings in Samsara, i.e. cycle of worldly existence, go on ever acquiring fresh Karma (by mind, speech or action), and suffer for their evil deeds.

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As a burglar caught in the breach of a wall, perishes by the act he himself had performed (viz. giving a breach in the wall), even to people, in this life and after death (i. e. in the next life), can never escape the fruit of actions performed by them.

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A man goes according to his Karma sometimes to the world of gods, sometimes: to hell; and. sometimes to the Asura world (i. e. the world of demons).

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The relatives of a man will not act as relatives at, the time when the man is to reap, the fruit of his Karma which he has done in this worldly lzfe for the sake of others, or in common for himself along with others:

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Neither his kinsmen nor his friends, nor his sons, nor his relatives are prepared to share his pain. He alone bears the pain himself. Karma follows invariably the doer alone.

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Therefore, a wise man should know the various subdivisions or types of these Karnias, and should also exert himself to prevent any new Karma and to destory the past Karmas.

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Just as a large tank, when its supply of water has been stopped, gradually dries up by the consumption of the water, and by evaporation, similarly 'the Karma of a well-controlled monk, acquired in crores of past births, is annihilated by austerities provided, however, that there is no further influx of bad Karma, :

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Just as a dried gourd fruit, when it is covered with layers of soft clay, becomes heavy and sinks down in water, in the same way the soul becomes heavy because of the influx of=Karmas, and sinks to (i. e. is born in) the lower types of births. But the same gourd - fruit, when it is freed from the thick layers of clay (-with the! clay - gradually being dissolved in water-) becomes light (or attains its natural lightness), and floats on the surface of water ;'in like manner, the souls devoid of all the Karmas,

 

(attain their natural state), and go to the top of vthe world and reside there permanently.

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(4) The way of salvation :

Right faith, right knowledge and right conduct, these together constitute the path to liberation.

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Liberation comes soon to those desiring Self-advancement, when they exert ceaselessly in the threefold path of right belief, right knowledge and right conduct:

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One must by all possible means, first attain right belief, because only on the acquisition thereof, knowledge and conduct become right.

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Right knowledge, right faith, right conduct and austerities : Those who follow this fourfold path will attain the best state of existence i.e. the final beatitude.

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By right knowledge one knows the true nature of things, by right faith one believes in them, by right conduct one controls the influx of Karma, and by austerities one attains purity.

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Without right faith, there cannot be right knowledge ; without right., knowledge,' there can be.no right or virtuous conduct ; without virtuous conduct, there cannot be, releasc or freedom from Karma (i.e. release from bandage) ; and without release from Karmic bondage, there cannot be Nirvana (i. e. liberation).

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