Demerit and Merit. � (Punya
Papa.)
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152. Know bad
Karmas (to be) demerit and good karmas (to be) merit. How can that be
meritoriou which causes (the soul) to wander in the cycle of existences.
Commentary.
Non-self,
whether merit or demerit is not conducive to the freedom of the Soul.
People generally love merit and hate demerit, because the latter beings
pain an the former pleasure. Really pleasure also is not beneficial,
because a mundane soul indulging in sense-pleasures remains aloof from the
path of piratical purity. Every gratifiication of sense-pleasure creates
desire for further gratification. For obtsining such gratification oen has
to employ mean, which may be fair or foul, and he inevitably binds bad
karmas. He goes on sinking deeper and deeper in the mire an his chances of
extricating himself become lesser and lesser. A wise man shoals wean
himself away from both merit and demerit, and concentrate all attention to
contemplation of the pure soul. From the practical point of view, people
prefer merit to demerit, an there fore engage them selves in such acts and
thoughts as bring in merit for the following reasons.
1.
Cause of bondage of each
is different; good thoughts bring merit, and bad thoughts demerit.
2.
Nature of each is
different. Good karmas ae pleasure-bearing feeling-karma, high family,
good body-making, good age karma classes, hile bad karmas are pain-bearing
feeling-karma, low family, bad body-making, bad age-karma and the four
destructive karma, knowledge obscuring conation obscuring, delusion, and
obstructive karmas.
3.
Fruition of each is
different. Merit results in pleasure and demerit in pain.
4.
The result in each is
different. Merit leads on to the path of liberation, and demerit to the
path of bondage.
From the real
point of view however both merit an demerit lead the soul further into the
vorte of transmigration because: -
(1) Both are
caused by impure pssonation thought-activity of soul, (2) both have got
material karmic nature; (3) fruition of both is harmful to real happiness
of soul, and (4) both lead towards the path of bondage.
A wise right
believer should therefore see that merit and demerit both are derogatory
to the path of liberation, and true peace and happiness. Thus he should
dbave regard and liking only for self-absorption, based on right belief,
right knowledge and right conduct of soul in its won true nature, as the
true path of liberation. Although in the lower spiritual tagged, where
long-continued self-saborption s not possible, one is obliged to take
resort to good deeds, such a, worship of Arhats and saints, devotion to
and services of the Acharyas, charity, and study of scriptures, in order
to keep away Premed or inks of thoughts and deeds not beneficial for
soul-advancement. Such good deeds are performed with the object of
self-improvement and not for the gratification of sense desire. There is
however a constant effort for attaining the high status of
self-absorption.
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153. A
gold fetter binds oa person as much as are iron one. Similarly good or bad
deeds performed, whether good or bad (both) bid the soul (with karmas).
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154.
And therefore o not have either attachment or association with (both of
these) evil-disposed (karmas). (Because) certainly by association and
attachment with these evil-disposed (karmas) independence shall be
destroyed.
Commentary.
Good karmas also
are obstacles to the higher and purer status of soul purity. A right
believer in the 4th stage of vowel�s right belief or in the 5th stage o
partial vows, or in the 6th stage of imperfect vows, has to perform my
good deeds of charity, devotion, service, et., but he does not believe
these good deeds as real causes of liberation. He kows them ascausing
bondage of merit karma. He oes not perform those good deeds for the sake
of merit; but only owing to his inability to strictly and continuously
follow the high and Infield pth of pure thought-activity and to save
himself from slipping into the dismal depths of evil-thoughts and
evil-deeds.
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155-156. As
any one who so-ever knowing a man (to be) of bad character gives up
association and attachment with him. Similarly, from the real standpoint
knowing the nature of karmas (good or bad), to be harmful, to see absorbed
in their own nature refrain, and prohibit (others), from association,
(with such karmas).
Commentary.
A saint absorbed
in the contemplation of his own pure nature has no concern with either
good or bad deeds. He advises others lo to stick to the sure path of
freedom, peace and happiness. Even a person who has just begun to walk in
the path of liberation should believe so. He my take help from good deeds
(as they are useful I cheking him from indulgence in evil) as long as he
finds himself unable to stick to self relisation, but hi belief that they
do not directly lead to liberation, but perpetuate bondage, and thus
hinder liberation, remains unshaken.
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157.
The attached (soul) binds karmas; the detached soul liberates itself (from
them). Such (is) the preaching of the conqueror. Therefore do not indulge
in karmas.
Commentary.
Emphasis is here laid
upon the supreme self-discipline of avoidance of all attachments, good or
bad, the bhakti merge, intense attachment for all attachments, good or
bad, the bhakti Marge, intense attachment for saints, and Sadhus, Shasana
and Shastra, would certainly be meritorious leading to the higher regions
of Bliss, but would still perpetuate transmigration, nd not being about
Liberation bu one should not misunderstandthe eating. If one is unable to
fix his attention to contemplation of the pure self, he may well follow
the path of Virtue but he must strive all the while to ascend the higher
spiritual ages, by gradual but constant Soul advancement.