Samayasara

SR No.: 001620
Original Sutra Author: Kundkundacharya
Author: J L Jaini
Publisher: ZZZ Unknown
Publication Year: 1930
Total Pages: 234
Language: English
Classification: Book_English, Philosophy, Canon, & Discourse
File Size: 15 MB

Page 62

SAMAYASARA:
45
75. In the soul indulging in anger, etc., the accumulation (the soaking) of Karmas takes place. Thus has the bondage of the soul been described by the Self-seeing.
Commentary. • Bondage is of 4 kinds -(1) Prakriti (nature) which varies according to the particular kind of Karmic molecules which combine with the soul according to the chartacter of the vibrations of mind, speech or body, which produces the inflow; (2) Pradesha (molecular), according to the less or more number of Karmic moleculas bound at each instant; (3) Sthiti (duration), the duration of bondage is determined by the degrees of passions ; (4) Anubhága (fruition). the kind of fruition, mild or strong, is determined by the degree of intensity of passions. Deluding Karma is the chief cause of bondage which results in mundane wanderings and sufferings. It is of 28 kinds. (Vide Tattvártha Sutra, Chapter 8, by Mr. J. L. Jaini, S. B. J.. Vol II.) Out of them wrong belief (Mithyátwa), and the four errorfeeding passions (Anantánubandhi kashaya) bring about such bondage as is the chief cause of sufferings in hellish and sub-human conditions of existence. The souls who have subdued them and be. come right-believers (Samyak-drishti) bind Karmas owing to other passions, but their bondage is golden, soft and pleasant compared with the galling prick and pain of the iron-thorns of hellish and sub-human bondage. These gilt-caged souls are born in celestial and human conditions of pleasant and agreeable circumstances. This bondage does not hinder the path of liberation. It is wrong belief and error-feeding passions which are the main cause of continuous cycle of existences. One who has conquered them must be liberated after sometime, which in the infinity of time is almost nothing. A wrongbeliever on the other hand identifies himself with impure thought-acti vities as if they were his own actions. A right-believer knows them to result from the passion Karmas. He takes them to be not his own real thoughts. He believes that his real thoughts are pure. Thus ignorance and wrong belief are here shown to be the chief causes of bondage.
जइया इमेण जीवेण अप्पणो आसवाण य तहेव । णादं होदि विसेसंतरं तु तइया रण बंधो से ॥७६ ॥ यदानेन जीवनात्मनः प्रास्त्रवाणां च तथैव ।। ज्ञातं भवति विशेषांतरं तु तदा न बंधस्तस्य ॥ ७६ ॥