The Ethic of Action
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74. And so long
as he does not know the special difference between the two (i.c., the
pure) soul and the (thought) inflow (in the form of anger, ect.) ; till
then he is ignorant. (Such a) soul indulges in anger, ect. (as being one
with them) .
Commentary .
This chapter contains the
refutation of the wrong belief which takes the thought- activities of
anger, pride, deceit, greed, etc., to be the soul�s own actions and the
soul to be their actor. So long as a soul does not recognise its own true
nature which is passionlessness, it identifies itself with the passions of
anger, etc. Yet an ignorant man, the deluded mundane soul, can never
realise his true SELF as being really devoid fo all thought- activities
and full only of his own (Parinamika) thought- activity. The ignorant man
indulges freely in anger, etc. He is subjected to inflow of karmas, owing
to this peryerse belife, and suffesrs the miseries of mundane existence.
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75. In the soul indulging in
anger, etc., the accumulation (the soaking) of Karmas takes place. Thus
has the bondage of the soul been described by the Self-seeing.
Commentary .
Bondage is of 4 kinds � (1)
Parkriti (nature) which varies according to the particular king of Karmic
molecules which combing with the soul according to the chartacter of the
vibrations of ming, sppeech of body, which produces the inflow; (2)
Pardesha (molecular), according to the less o more number of Karmic
moleculas bound at each instant; (3) Sthiti (duration) , the duration of
bondage is determined b;y the degrees of passions ; (4) Anubhaga
(fruition) . the kind of fruition, mils of strong, is determined by the
degree of intensity of passions. Deluding Karma is the chief cause of
bondage, which results in mundane wanderings and sufferings. It is of 28
kinds. (Vide Tattvartha Sutra, Chapter 8, by Mr. J. L. Jaini, S .B. J.,
Vol II .) Out of them wrong belief (Mithyatwa), and the foru
errorfeeding passions (Anantanubandhi kashaya) bring about such bondage
as is the chief cause of sufferings in hellish and sub- human conditions
of existence . The souls who have subdued them and become right- believers
(Samyak- drishti) bind Karmas owing to other passions, but their bondage
is golden, soft and pleasant compared with the galling prick and pain of
the iron-thorns of hellish and sub- human bondage. These gilt- caged
souls are born in celestial and human conditions of pleasant and agreeable
circumstances. This bondage does not hindesr the path of liberation. It
is wrong belief and error-feeding passions, which are the main cause of
continuous eyele of existences. One who has conquered them must be
liberated after sometime, which in the infinity of time is almost
nothing. A wrong believer on the other han identifies himself with impre
thought- activities as if they were his own actions. A right-believer
knows them to result from the passion Karmas. He takes them to be not his
own real thoughts. He believes that his real thoughts are pure. Thus
ignorance and wrong belief are here shown to be the chief causes of
bondage .
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76. But when by this soul is
realised the special difference between the (pure) soul and the
(thought-activity causing) inflow, then (there is) no bondage in that
(soul) .
Commentary
Here is emphasised the fact
that the knower of Truth is free from bondage, and that when knowledge of
the truth about soul is acquired, bondage, which is the cause of infinite
mundane lives, ceases. When a person realises the purity of his soul an
knows that the thought-activities causing inflow of karmas are not his,
but are due to deluding Karmas bound with his soul, he gives them up, and
bondage slackens of ceases. Then he becomes a right � believer. totally
free from the bondaage of the stong Karmas which are bound by ignorance
and deep-rooed wrong belief. A right-believer may be said to be free
evern now , because he knows the path, and must follow it so long as he
retains the right belief .
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77. (When the soul) has known
the impurity of inflow-thoughts and (their ) contrariety (to the soul) and
(their being) causes of mundane misery, then the soul turns back from them
.
Commentary .
A wrong
believer who indulges in impure thought- activities does not recognise
them to lbe foreign to his own inner essence. A right- believer knows
that anger and other passions are impure, quite contrary to the nature of
his soul, and also that they are the causes of physical sufferings, and
that if they do not delude him from Himself, he cannot suffer trouble in
the four canditions of exisstence. From the moment that he thus believes
them to be his real enemies, his intimacy with, and friendly attitude to
wards them, ceases and he determines to be freed from them as soon as
possible Right belief spells vicotry over the passions; wrong belief and
error-feeding passions are at once brought under control . Though a
right- believer, without vows in the 4th spiritual stage, and with on,y
partial vows in the 5th stage, has passionate activities of the life of a
layman, his right belief makes his knowledge right, and his right
knowledge leads to right conduct. He is alive to the weakness of his
conduct and tries to strengthen it as far as possible. His practice of
self-realisation commences from the time he becomes a right-believer. He
right belief is indeed a form of self-realisation. The practice of self-realisation
is the real conduct. It produces purity which shortens the duration of
passion-breeding Karmas and weakens their strength, By gradual practice,
when the vowless soul subdues the partial-vow-preventing passion (Apratakyanavarna
Kashaya) he adopts the vows of a layman. There are eleven grades of the
house-holder�s life. So far as he weakens the operation of other passion,
he advances higher in these classes. When by the practice of self-realisation
he subdues the total-vow-preventing passions (Pratyakyanavarana Kashya he
becomes a saint with full vows. Thus really,. Self-knowledge and self
realisation bring about complete freedom from all-deluding Karma, and when
the deluding Karma is destroyed,. He becomes an Omniscient within one
antar muhurta and is the adorable of all animals, men and celestials as
the Ideal Perfection of Peace and Bliss.
