Mahabandho Part 1

SR No.: 001388
Original Sutra Author: Bhutbali
Author: Sumeruchand Diwakar Shastri
Publisher: Bharatiya Gyanpith
Publication Year: 1998
Total Pages: 520
Language: Hindi, Prakrit
Classification: Book_Devnagari & Karma
File Size: 12 MB

Page 21

२०
महाबन्ध
sprouting; likewise when the husk of Karmic molecules is removed from the mundane soul, the resulting perfect Jiva cannot be imprisoned by the regermination of Karmas. The nature of a soul, entangled in the cob-web of transmigration, can be understood easily, when we divert our attention to the impure gold found in a mine. The association of filth with golden ore is without beginning. but when the foreign matter is burnt by fire and various chemicals, the resulting pure gold glitters; in the like manner the fire of right belief, right knowledge and right conduct destroys the karmic bondage in no time. If the fire of self-absoprtion is intense, the work of destruction can be achieved within a span of 48 minutes. This destruction does not mean complete annihilation of the atoms, but it denotes the dissociation of Karmic molecules from the soul.
While explaining the nature of Karmas, the Jain saints have cited the instance of meals, transforming into blood, flesh, bone, muscle, marrow etc., in accordance with the digestive power; similarly the Karmas assume innumerable forms in conformity with the psychic experiences of the fiva. These Karmic molecules are superfine. They are not visible even with the aid of physical instruments. Even after the destruction of this physical gross body, the Karmas are not destroyed. The Karmic body and the electric body (Taijas Sharira) always control and regulate the activities of the Jiva. Had they left the Jiva for a moment, no power in the world could have recaptured the soul in the clutches of Karmas and debarred the Divine Being from enjoying transcendental bliss of liberation.*
*The doctrine of karma Philosophy has been dealt with at length in my book “Religion and Peace.” The great Hindu recondite scholar Dr. Sir C.P. Ramaswami Aiyar had observed in his letter : "The Chapter on Karma Philosophy is entitled to special attention, as the term Karma has not the same mening in Jain philosophy as in ordinary Parlance. Jain philosophers, as the author says, do not agree with the idea of a Supreme Being personally guiding the destinies of all things. Karma is in the nature of vibrations operating through mind, body or speech, by means of which atoms and molecules assume several aspects and forms. A group of atoms is termed Karma, whose effect is visible in exterior condition. This theory, in fact, embodies a marvellous pre-science of modern scientific developments. The whole chapter is intensely interesting and is an attempt at rational expostion of Karmic bonds, as they affect the soul's evolution.
“The final teaching that the Jiva with attachment gets bound by Karma, but the one with detachment remains free from Karma, is not different from the Vedantic approach, but the process of reasoning and the background of the doctrine are inherently sui generis and it is to the glory of the great Jain teachers that they were able to evolve a philosophy of conduct uninfluenced by any reliance upon supernatural intervention or guidance." (Relegion And Peace, p. 318.)
“For it is impossible that he who has once been made perfect by love and feasts eternally and insatiably on the boundless joy of contemplation, should delight in small and grovelling things. For what rational cause remains any more to the man who has gained the 'light inaccessible' for reverting to the good things of the world?" (Clement) A.N.C.L. Vol. XII, pp. 346-347).