Path of Arhat

SR No.: 001745
Original Sutra Author: N/A
Author: T U Mehta
Publisher: Sohanlal Smarak Parshwanath Shodhpitha Varanasi
Publication Year: 1993
Total Pages: 262
Language: English
Classification: Book_English, Spiritual, Religion, & Principle
File Size: 15 MB

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The Path of Arhat : A Religious Democracy
matters it is not able to go up and remains sub-merged in the waters of Sainsāra ( worldly life ); but as and when it gets lighter by the dischrage of karmic bondages which surround it, it gradually goes up and when totally free from these bondages, it floats over the surface waters of this universe. The nature of the soul is of darting upwards. Papa' and 'Punya': Both of Binding Nature
Let us discuss how the self' progresses in its upward journey towards ultimate end. What is to be achieved is the divorce of the self from non-self called Pudgala which means to create the detached outlook towards worldly objects. In our worldly existence we engages our self in various types of activities and it necessarily comes in contact with more and more karmic forces, which are essentially of two types, namely those which are of vicious character and those which are of virtuous character called Papa and Punya respectively. Papa - vicious acts, resulting in sins, are caused mainly by mohaniya karmas, that is, by aversion, delusion and passions. Due to these self remains indulged in the activities which are purely selfish and materialistic. Anger, avarice, violence, indulgence in sex and a pathy towards trials and tribulations of others generate the karmic forces of Papa and put the 'self' in further bondages,
On the contrary, good and virtuous acts such as sympathy for others, willingness to help the poor and weak, right conduct, social awareness generated by pious attachment result in the karmic forces called Pupya. These virtuous deeds bring in their train the feeling of pleasure, good and comfortable life and other favourable circumstances.
Both these types of karmic forces bind the self and work as shackles on the real freedom. The simple reason being that bad as well as good deeds necessarily imply a pre-disposition to do them and are prompted by motives, i. e., aversion or attachment (Dvesa or Räga ). The ultimate aim of the self, that is, to get liberated from all kinds of shackles - good or bad -- and to ultimately this vicious cycle of birth or death is