Jain World
Sub-Categories of Passions


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 VIII  - Bondage  (Bandha)



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(1)   He, who thinks that �I kill,� or � I am killed� by other beings, is foolish and ignorant. The knower is opposed to such thoughts.



It is from practical point of view that one says, �I have killed.� or �I have been killed.� From the real point of view, this is not correct. � I.� the soul being immaterial and everlasting cannot be killed by any one.  The material vitalities which deep a soul confined in a body may be destroyed.  Such destruction is called death, or killing.  A right believer knows that no one can kill him, till his own age karma is exhausted; neither can he kill another, if the other�s age Karma is not exhausted.  A right believer would never harbor a thought of causing the least injury to another.  He also knows that whether he can injure another of not, his own evil tendencies will result in the bondage of demerit Karmas for him.  A right believer is therefore ever inclined for the good of others.  Again, if a right believer happens to be a victim to the evil tendency of another he does not ascribe it to that other, and does not nurse any feeling of malice of revenge.  He ascribes the injury to the operation of his own demerit karmas, and pities the other as being only an auxiliary cause.  When a right believing householder happens to be in a position where he has to administer justice, and to punish an erring delinquent, he does so without prejudice of malice, simply with a view to correct the wrong-doer and prevent him from further wrong-doing under fear of punishment.  If he is attacked by a robber or an enemy, a right believing householder would put forth his efforts to save his person and property, or the Parson and property of others from such attacks, and may even proceed to the length if causing injury to the robber or the enemy, but such injury will be caused without any malice or ill-will, and the right believing person will ever be ready to help and befriend even a robber and an enemy , on finding that the rest robber or enemy has mended  his ways and adopted a commendable course of conduct.  A right believer is thus never the killer, and is never killed.  He is calm, quiet, and equanimous.  


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        263. By the destruction of age-Karma, death of living beings is said by the Conquerors, to take place. Thou dost not destroy the age-Karma.  How, then, is their death caused by thee ?



        The statement in this Gatha is with reference to the real point of view.  Yet, a person who kills or resolves or arranges to kill anthers binds bad karmas.


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(2)   By the destruction of age karma the death of living beings, is said

 The Conqueror (to take place) . They do not destroy thy age-Karma. How (then is) thy death caused by them ?


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(3)   He who thinks that I give life to, if receive life from, other beings; is foolish (and) ignorant. The knower is opposed to such thoughts.



        A right believer feels no pride, if he helps another. He thinks that he is merely an auxiliary cause.  The protection and safety of other beings is dependent upon their own meritorious Karmas.


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        266.          When, by the (auxiliary) cause of Karma all living beings become miserable or happy, and thou dost not produce that Karma.  How, then, are they caused to be miserable or happy by thee ?


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        267.   When by the (auxiliary) cause of Karma all living beings become miserable or happy.  And thou art not given that Karma (by others).  How then art thou made happy by them?


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        268.  When all living beings are miserable (or) happy by the operation of Karma.  And thou are not given the Karmas.  How (then) art thou made miserable by them ?



        From the real view point, whenever any person feels pleasure, it is due to the operation of pleasure-feeling karmas, and when he suffers pain, it has for its cause the operation of pain-feeling Karmas.  If a person wants to give another pleasure of pain, he cannot do so, if there is no operation of merit or demerit Karmas in the other.  From a practical point of view, every person must, in dealing with others, try to help them in their difficulties and to make them happy and should not be causing pain to them.  This conduct will bind meritorious Karmas for him, whether others may be happy or not.  Their happiness mainly depends on the it other will be the cause of binding bad Karmas, whether others may be injured or not.  A right believer must therefore remain passionless.