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Bhagavai 5:6:134-135
Bhāṣya
1. Sütras 134-135
It is understandable that a person who tortures and kills living beings by throwing his arrow is touched by five kriyas (urges), but it is difficult to understand why those souls with whose body the bow, the string etc. are manufactured are also touched by the five urges.
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The Vṛtti has raised the question that if karmika bondage is possible even by the body which had been left by the soul after the death, why should not there be bondage by the bodies of emancipated souls, for their body can be used as an instrument (weapon) for killing living beings. Just as the body of the bow etc. becomes the cause of the urges, so also the utensils etc. made of the body of the vegetation soul may serve as instrument for protecting living beings; hence, they should be admitted as the cause of auspicious karmika bondage. The resolution of such problem (as given by the Vṛtti itself is that the karmika bondage is due to the disposition of non-abstinence. As there is an innate disposition of non-abstinence in man, so it is also in those souls by whose body the bow etc. are manufactured. In the emancipated souls there is absence of such disposition of non-abstinence; so, if the killing is due to their body, there does not occur the karmika bondage to them. There is no power of discrimination leading to auspicious bondage in those souls with whose bodies the utensils etc. are manufactured; so, there can not be auspicious bondage in those souls. The Vṛtti has finally shown the subject as amenable only by faith.'
Jain Education International
This explanation given by the Vṛtti raises some problems that need scrutiny. The disposition of non-abstinence may be equally powerful in the person who throws the arrow and the soul with whose body the bow etc. are made. But the cause of karmika bondage is not only the disposition of non abstinence but the body and mind of the person are also responsible for that bondage. Two kinds of the urge quâ bodily action (käyikî kriyā)—käyiki kriya of a non-abstinent person and that of a person indulging in evil bodily action are propounded. The former is related with the disposition of non-abstinence. The physical activity of the archer is inauspicious; hence, both types of käyiki kriya are present in him. But there is only the former kind of kayiki kriya in the souls with whose body the arrow is made, while the latter one is not available in them. The remaining urges are also there in those souls, because they have not taken the vow of desisting from causing torture (paritapa) etc. Both mind and body of the archer are engaged in causing torture (paritapa) etc., so both his non-abstinence and inauspicious activities are responsible for the urges of all five types.
The urge quâ non-abstinence is not only there in the souls with whose body the bow etc. are made, but is present also in those souls with whose bodies the bow etc. are not made. Why then the urges are mentioned only with reference to the particular soul with whose body the bow has been made?
There are two possibilities in the resolution to this problem. The first possibility
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