Samayasara

SR No.: 001607
Original Sutra Author: Kundkundacharya
Author: Hiralal Jain, A N Upadhye
Publisher: Bharatiya Gyanpith
Publication Year: 1944
Total Pages: 370
Language: English
Classification: Book_English, Religion, & Philosophy
File Size: 8 MB

Page 284

CHAPTER VIII
155
his rapid movement engaged in the destruction of objects animate and inanimate. Certainly his body is covered with dust. What is the real cause of the dust deposit on him? Certainly it is not the ground which is naturlly full of dust. If that were so, another person without oil-smear on the body standing in the same place must also have the dust-deposit on his body. Is it the sword exercise ? Certainly not. For, another person without the oily body performing the same exercise must get the dust deposit. Is it the destruction of objects animate and inanimate ? This cannot be. For a person similarly engaged without the oily body must also get dust-deposit. In all these cases it is clear that the dust-deposit does not occur when the oily surface is not present and the dust-deposit occurs only when the oily surface is present. This one common factor in the antecedent circumstances must be taken to be the real cause of the dust-deposit. In the same way a wrong believer, who, having the feeling of attachment in himself and remaining in the world which is naturally full of karmic particles is engaged in various activities of thought, word and deed, directed to the destruction of animate and inanimate objects, gets covered with karmic dust. What is the real cause of this karmic bondage ? Certainly it is not the world which is filled with karmic particles. If that were the cause, then even the Siddhas, the Perfect Souls, because of their existence in the same world must also be subjected to karmic bondage. Can it be the action involving thought, word and deed ? Such activity is present even in the case of the Omniscient Arhat and in Him there must occur the karmic bondage. Then is it due to destruction of objects animate and inanimate? Certainly not. For such a destruction may happen even in the case of careful activities which go under the name of five samitīs. Here also the only common factor is the antecedent circumstances; the feeling of attachment, must be taken to be the causal condition of the karmic bondage. Thus it is established through a practical illustration that the feeling of attachment towards objects in the environment is the real cause of karmic bondage. .
जह पुण सो चेव जरो गेहे सव्वम्हि अवणिये संते । रेणुबहुलम्मि ठाणे करेइ सत्थेहि वायाम ॥२४२॥