Tulsi Prajna 2002 01

SR No.: 524610
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2002
Total Pages: 122
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 6 MB

Page 91

Here a sgnificant problem crops up. Is it possible to do away with karma? The maintenance of the body and sustenance of life are controlled by karma. How can a person live without karma? The meaning of the abandonment of karma is not the abandonment of all karma, but only of karma which nourishes non-restraint. “One should not conceal his energy". 33 This ways proclaimed by the Lord as experienced by himself. The energy is invariably bound up with the karma. The ascetic 'keeps his senses under complete restraint and does not let them go wanton". 34 In this sūtra also, the self-restrained karma is prescribed. In the sutra: "One should not do anything for earning reputation". 35 There is prohibition only of action for the purpose of gaining name and fame, but not absolute prohibition of all kinds of karma. In the sútra: “The evil deeds are unworthy of being done it is clearly maintained that only evil actions are to be avoided and not all actions without exception.
The statements about the comprchension and abandonment of karma are virtually the statements about the purity of karma. Even the seer makes use of worldly things, and such use is nothing other than karma. It is, therefore, said that the seer makes use of worldly things in a different manner and for a different purpose. 37 For instance, the ordinary man uses thing or enjoys them in a worldly way without any self-restraint. But a man of selfrestraint does not do so. He makes use of those things with proper restraint, and an act done with proper self-restraint is virtually not karma. It is with this veiw that the statement about the comprehension and abandonment of undertaking of the karma has been made. The upshot is that an ascetic should avoid the act that involves absense of self-restraint. 1.9 tattha khalu bhagavayā pariņņā paveiya.
On this subject, the Lord has propounded the principle of comprehension and abandonment. Bhagyam Sutra 9
The Lord has revealed the nature of comprehension and abandonment by confirming the truth of the knowledge of the person with the memory of previous births through his own experience of special events. Comprehension and abandonment means discrimination between self-restraint and indulgence. The person who does not comprehend the nature of karma, travels from one birth to another in different cardinal and intermediate directions. This is indeed a fact. It is nevertheless necessary to search out the basic causes of the non-comprehension of the nature of karma leading to transmigration. The following causes of transmigration are enumerated in the sūtra 10.
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