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भ० महावीर स्मृति-पंथ।
Karma consists of acts, intentional and unintentional, that produce effects on the nature of soul. Soul is susceptible to the influences of karma.
The categories of merit (panya) and demeriti papa) comprchend all acts which keep the soul bound to the circle of births and deaths, Birth is nothing caste is nothing and karma is everything and on the destruction of karma the future happiness depends. Jainism as a practical religion, teaches us to purge ourselves of impurities arising from karma From the undoing of the effects of old karma by means of penances and the non-doing of such acts as are likely to produce a new karmic effect, there follows the non-gleding of the self in the course of samsära in future The sequel of this is the destruction of karına, the sequel of that is the destruction of the painful physical and mental conditions of the self.
The actions leading to the good karma which brings peace of mind are called punya. Punya is of various kinds: annapunya (merit acquired by giving food to the deserving people), pânapunya (merit acquired by giving water to the thirsty), vastrapunya (merit acquired by giving clothes to the poor, especially to the monks !, layanapunya ( merit acquired by building or lending a house to a monk ), sayana-punya ( mert acquired by provide ing scats and beds ), manapunya ( merit acquired by thinking good of evers. one), käyapunya ( merit acquired by saying a life or rendering service ) vacanapunya ( merit acquired by speaking without hurting anybody's feel 10gg ) and namaskārapunya ( merit acquired by reverent salutations) There are various kinds of pāpa or sin Jivahmsă (life-slaughter) is the most heinous of all the crimes according to Jains. Sins are also acquired by speaking falsehood, dishonesty, unchastity, covetousness, anger, conceit, attachment and avarice
The three essential things of Jainism are fiana, or sphere of knowledge and intuition, darsand or sphere of faith and devotion, and cantra or sphere of conduct and bebaviour. They are known as three jewels in Jainism, & pbrage which is quite familiar to Buddhism Each of them can be consta dered in its three-fold aspect, e.g the subject, the object and the means. In right belief there is the believer, that, which 18 believed, and the means ‘of believing In right knowledge there is the knower, the knows and the means of knowing. In right conduct there is the pursuer of conduct, code duct itself and reasons of conducting. The right belief is the basis upon which the other two rest It is the cause and the right kaowledge is the effect. Right conduct 18 caused by right knowledge and implies both right kaos ledge and right belief This is the view of Umāsvātı as found in his Tattvarthādhigama Sutra
Faith knowledge, and conduct (darsana, Jiäna, and caritra ) are the three 9 Sūtrakrtânga, I, 6 14
| SR No. | 010530 |
| Book Title | Mahavira Smruti Granth Part 01 |
| Original Sutra Author | N/A |
| Author | Kamtaprasad Jain, Others |
| Publisher | Mahavir Jain Society Agra |
| Publication Year | |
| Total Pages | 363 |
| Language | Hindi |
| Classification | Smruti_Granth |
| File Size | 9 MB |