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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 VII  -  The Shedding of Karmas (Nirjara)

 

 

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          207.  Anger (is) Karmic matter; the mature operation of it is this (thought-anger).  This (is) not my nature; I am really the knower only by nature.

 

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          208.  How this mature fruition of the operation of Karmas of many kinds is not thy (nature)? (Because) it is produced by foreign substances.  Not even the unconscious body is (thine).

 

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          209.  Thus the right believer realises the pure soul as that whose nature is knowledge and knowing the real principle, (he) renounces the fruition of Karmas, and (their) operation.

 

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          210.  Many kinds of fruition and operation of Karmas have been detailed by the Conquerors; they (are) not my own nature.  I am only a knower by nature.

 

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          211.  However if even an atom of attachment etc., is found in a person, does not realise the pure soul, although he may carry; all the scriptures (in his memory).

 

Commentary.

          Here the words�even carrying all the scriptures� should not he taken to include a Shruta-Kevali.  The remarks are directed to a saint who is not a right believer, though being possessed of much book knolwedge, be consider himself a knower of all scriptures.  His knowledge cannot be called right knolwedge, if he thinks that any of the fourteen spiritual stages is the real nature of the soul or if he believes that any conduct, other than self-absorption, based on good thought-paint, which causes the bondage of merit Karmas, is the real path of Liberation.  A right believer must never have any attachment to the practical conduct of laymen or saints.  He may he following any of the two lines of conduct as a preventive from falling into bad thought-activities, et he should consider such conduct as a cause of bondage, and not of Liberation, and only a stepping stone to the realisation of an absorption into the soul�s pure nature.

 

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          212.  How can one, who does not know the Self, and does not know the non-self, become a right believer, without knowing the soul and the non-soul.

 

Commentary.

          The man, who does not realise that his soul is quite pure non-matter and is thus distinct from all the non-soul substances and from other souls, cannot be a right believer.  He remains ignorant, perverse, vague, and vacillating about the true nature of things.

 

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          213.  (The thought-activity) which feels and that which is felt are both destroyed moment (after) moment.  He who knows this is the knower.  He does not crave either of them at any time.

 

Commentary.

          Whenever a desire for an object arises in a soul, it is impossible to achieve it at that every moment.  There must necessarily be an interval, however short, between the desire and its gratification.  Again, the concentration on the desired object must take some time, howsoever short it may be.  Thus the thought-activity which created the desire could not achieve the desired object, because it was followed by another thought-activity, and itself creased to exist.  The thought-activity which achieves an object is different from the one which conceived the desire for its enjoyment, as the desired object could not be had at the very moment, when the desire for it was conceived.  Knowing this, the right knower does not wish to enjoy anything.  The saints are above desire.  They take food, but the heed not its taste; and they take it only to keep their body active, for a healthy body helps the advancement of the soul.  Laman in the lower stages of vows or in the vowless stage, ma believe that all desires are frail and are therefore unworthy of being thought of, yet being subject to the operation of passion-Karma the yield to passion and endeavor to achieve the objects of their desire.  Still they are not ignorant; they know their weakness.  And the believe that the practice of self-realisation only, can weaken, subside or destory passion-karmas.

 

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          214.  For the knower, (there) arises no attachment to thought activities, caused by the operation (of Karmas), relating to mundane and physical pleasures, and leading to bondage, or enjoyment.

 

Commentary.

          A right knower firmly believes that all impure thought-activities are opposed to his nature.  He does not therefore indulge in such thoughts as relate to mundane affairs, nor does he lose himself in feelings of pleasure or pain relating to bodily enjoyments and sufferings.  He desires the good of all, and wishes for their release from world troubles.