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Räjgeetä
Ultimately his detachment reaches a level, when he can stay free from all sorts of attachment or resentment. It is therefore said here that enlightenment and detachment are the infallible ways to overcome perception-related and character-related deluding Karmas respectively.
Sou alean, celles des un qele zda, imi zice?
are
1408||
Karmabandh Kradhadithi, Hane Kshammadic Teh; Pratyaksina Anubhav Sarwane, Emān Sho Sandeh?
Nome
104||
The bondage of Karma arising from anger, etc. can be destroyed by forgiveness, etc. That is the evident experience of every one; how can there be any doubt about it? (104)
Explanation & Discussion: The pupil had raised the question as to how infinitely prevailing Karmas can be uprooted. One should remember that though the worldly soul has been bound with Karmas since the infinity, there is not a single Karma that prevails infinitely. The bondage of Karma has a time limit and it is stripped off after extending the consequences. But while bearing such consequences the worldly soul happens to acquire new Karma and the bondage continues.
The Guru now points out how the character-related deluding Karma can be overcome. The impact of that Karma is experienced in the form of defilement (Kashäy). Craving (Räg) and aversion (Dwesh) are the two basic Kashäys. Jain tradition classifies them in four categories of anger, arrogance, deception, and greed. They can be overcome by cultivating the opposite attributes. Anger can be overcome by forgiveness, arrogance by modesty, deception by straightforwardness, and greed by contentment. Thus the
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