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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 IX  - Liberation (Moksha)

 

 

CHAPTER  IX

Liberation (Moksha)

 

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308-309. As a person, bound in shackles from a long time knows their harshness, mildness and (their) duration.  If he does not break them, he is not released from karmic bondage, and even after a long time that person does not obtain Liberation.

 

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        310. Similarly, even knowing the quantity, the nature, the duration, and intensity karmic bondage (the soul) is not liberation.  If (it) becomes pure, it frees itself from all (Karmas).

 

Commentary.

Here is a refutation of the view that a soul which is aware of its karmic bondage can be liberated by the mere knowledge of it.  Unless one makes efforts for Liberation, he cannot be liberated, just as a person in shackles cannot be freed from his bondage merely by knowing that he is in bondage.  He must, in order to be free, adopt measures for breaking off the shackles.  Right conduct is indispensable to right belief and right knowledge, in the path if Liberation. Just as a person who knows the right way to ascending a hill cannot reach it, if he does not take the trouble of ascending the hill; but if he ascends along the right path to the right point, he is sure to reach his destination, at some time, without fail.  In the same manner a right believer must begin to follow the three- fold path of Liberation which is in one word called Self-absorption.

 

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311. As one bound by shackles does not get freedom, by merely thinking of the bondage. So the soul also does not attain Liberation by merely thinking of the (Karmic) bondage.

 

Commentary.

A person may pay close attention to the scriptures, in which the nature of Karmic bondage is explained, but he cannot get rid of karmas, upless he adopts self-absorption.

 

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312. As one bound in shackles attains freedom after having broken the bondage, similarly the soul attains Liberation by breaking the bondage (of Karmas) .

 

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313. As one bound in shackles attains freedom by cutting the bondage, similarly the soul attains Liberation by cutting the bondage.

 

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314. As one bound in shackles attains freedom by throwing aside the bondage, so the soul attains Liberation by throwing aside the bondage.

 

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        315. And having known the nature of bondage and his own true nature, he who does not indulge in bondages, achieves Liberation from Karmas.

 

Commentary.

          Self- analysis, self-discrimination and non-attachment are necessary for the path of Liberation.  First of all, a wise man must know the true nature of soul and non-soul, the nature of Karmic bondage, and its injurious effects upon the soul, and then realise that his one-ness with his own self would bring peace, happiness and freedom.

 

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          316.  Thus the soul and bondage disunite, each having its own real essential nature.  And they fall apart, being chiselled by the chisel of self-discrimination.

 

Commentary.

          Material Karmas and soul are mixed together like milk and water. Their individual nature can only be discriminated by taking their differentia into consideration.  Differentia of soul is pure consciousness, free from any obscurity or passionate and impure thought-activity.  From real point of view it is quite pure, all knowing, all perceiving, all-powerful, all peaceful an all-happy.  The operative effects of karmas ans other physical conditions are all material.  By constant practice, this self-discrimination makes the soul quite pure, peaceful, and happy like all other liberated souls.