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Jaina Karmology sacrificial killing of animals is also done with the help of neck-roping and other cruel methods. Thus, because of direct contrariness, the force of incantation is not acceptable in this case. 25. Moreover, it can also be said with proper conception that as a person binds demerit karmas due to inauspicious volitions caused by the crime of weapon-killing of animals, similarly the persons killing animals under incantational consecration also earn demerit karmas due to the above cause. Thus, the crime due to violence persists in both the cases, 26. The bondage of merit and demerit karmas take place on the basis of auspicious and inauspicious volitions respectively. It can not be possible to change this rule. If it could be so, even the non-accumulated karmas may also be bonded resulting in the loss of the process of bondage and liberation. 27. Moreover, one could ask about the agent of oblatory fire offerings etc. for the Vedic rituals like, " the heaven-desiring ones should perform "Agnihotra Yajna". Who could be the agent here- (i) the physical mass of materials or (ii) the spiritual human being. The physical lump can not be the agent as it is inanimate like the earthen pitcher etc. It does not have consciousness about the activities concerned with merit and demerit. If the human being is the agent, it could be asked whether he is permanent by nature or momentary. If he is momentary, he can not be the agent as he can not have capacity to remember the meanings of the incantations followed by ritual performance activities. If the human being has a permanet nature, he also can not be the agent as he always remains the same all the times. He can not perform any activity. Thus, there will be no agent for the performance of Vedic rites. Hence, there will not be any relationship between the fruits of these rituals and the rituals themselves in the absence of the agent.
Moreover, if the Upanisadic injunctions like 'whatever has happened or whatever will occur-is all due to monistic Brahma' are taken into account due to their authenticity, it will involve nondifference between the killer and the killed. If it is taken as the transformation of the power of consciousness of Brahma, it will involve loss of the visible world of pitcher and fabrics etc.. This is contrary to our direct experiences. There will also be possiblity of non-difference between the true and fallacious valid cognitions (which depend upon the presence or non-presence of external objects.). If the Brahma
(superman) is taken to be indeterminate or distinctionless, there will be Jain Education International For Private & Personal Use Only
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| SR No. | 001654 |
| Book Title | Jaina Karmaology |
| 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 |