Jaina Karmaology

SR No.: 001654
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 186
Language: English
Classification: Book_English, Karma, & Tattvartha Sutra
File Size: 11 MB

Page 166

Jaina Karmology
161 auspicious activities is stronger, there will be corresponding karmic bondage in comparison to the other type of bondage. 9. It is seen that all the bondable species of four destructive karmas are demerit - bonding. In contrast, the bondable sub-species of non-destructive karmas may be merit-bonding and demerit-bonding as well. This is clear from the names of these sub-species under the respective aphorismic commentaries. Their goodness or otherwise is popular in the ways of the world. 10. Vācaka Umāsvāti has mentioned that there are only two (human and celestial) life-span karmas which are merit-bonding. The sub-human life-span karma is not mentioned in this category. In contrast, Digambaras have it in this category. Accordingly, the earlier number of merit bonding species should vary in both the versions as the Bhäsya does not elaborate countings. It makes 45 there. However, the 42 number tradition has been admitted in later periods. 11. The question is- what is merit and demerit ? In fact, these are psychological states of mind and their definitions are not absolute but relative. To win battles may be merit for kings but engaging in battles may be demerit for ascetics.
Volitionally, merit is defined as those beneficial and auspicious volitions which serve and promote religiosity to self and others. The merit purifies soul as well as it serves as a purifying agent for it from sinful volitions and activities. Vows, charities, worship, daily duties, compassion, righteousness etc. are the merit-activities.
The merit has two varieties-physical and psychical. The acquirement of desirable objects is termed as physical merit. The propitious volitions are called psychical merit. The merit binds good karmas leading ultimately to become liberated by their renunciation at the last stage.
The demerit is just the reverse of merit. It does have harmful and non-propitious volitions. It is the cause of evil karmic bondage and worldly cycles. Various types of demerit activities have been mentioned earlier.
Theoretically, merit and demerit-both incur karmic bondage. They are compared with the gold and iron chains. Both of them carry towards worldly cycles involving delusion. Hence, both of them should be discarded by the salvation - aspirant. Moreover, the merit associated with wrongfulness is most undesirable. However, merit bonding