Jain Legend Vol 2

SR No.: 007595
Original Sutra Author: N/A
Author: Hastimal Maharaj, Shuganchand Jain, P S Surana
Publisher: Hastimal Maharaj Shugan C Jain P S Surana
Publication Year: 2011
Total Pages: 342
Language: English
Classification: Book_English
File Size: 2 MB

Page 275

and Votary congregation tried hard to clarify, but Go h m hila not heeding anyone, stayed in a separate monastery aloof from other monks and studied the scriptures alone at the time of S tra - Paur Even
during Artha-Paur when group- c rya rya Durbalik Pu yamitra was reciting the gamas to the group of monks, Go h m hila would not be present there. He inwardly developed hatred towards the groupc rya. Only after the group- c rya completed the recital and Vindhya monk started the sermons of the meaning of S tras, would Go h m hila be present and listen to the eighth Prva.
Because of his hatred [coupled with disgust] towards group- c rya and the development of grey aura (k pota-le y ) of delusion, he was unable to grasp the actual spirit of the eighth P rva and used to interpret them in a negative way.
During the recital of the eighth Karmaprav da (Law of Karma) P rva, while describing the nature of karmic bondage, rya Vindhya said, "there are three types of states of karmika bondage / association in which the soul (tm) is bound with karmas, namely, Karma-Baddha (loose), Baddha-Sp a (loose and firm) and Nik cita (non-annihilator). The mere association of the karmic particles with the sentient molecules is known as Baddha e.g. the bondage of k rmika influx of a passion-less soul would get separated in course of time without any stability, just like a handful of powder sprinkled on a dry wall. In the second type, BaddhaSp a Karma, the k rmika particles bind and stay with sentient molecules for some time and separate later, similar to powder thrown on a wet or oily wall. In the third type, i.e. Nik cita Karma, the same Baddha-Sp a Karma stays tightly attached to the soul surpassing incessant mental effort and the soul is relieved from such karmas only after bearing the consequences.
The example of a needle is cited to understand the matters easily relating to the bonds of Baddha, Baddha-Sp a and Nik cita states of Karma. The soul bound by Baddha Karma is compared to a needle wrapped by the thread. The needle can be separated from the thread with very little effort. Similarly it is easy to separate the soul clung to Baddha Karma. Baddha- Sp a Karma is compared to a needle bound to a sheet of iron. A special effort is required to separate the needle from the metal; similarly special effort is required to separate the Baddha-Sp a Karma
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