Tulsi Prajna 2006 07

SR No.: 524628
Original Sutra Author: N/A
Author: Shanta Jain, Jagatram Bhattacharya
Publisher: Jain Vishva Bharati
Publication Year: 2006
Total Pages: 122
Language: Hindi
Classification: Magazine, India_Tulsi Prajna, & India
File Size: 6 MB

Page 87

etymology,' the cause of influx attracts karma and the cause of efflux expels the karma. Hence the following four paradigms can be deduced: 1] What is the cause of influx is the cause of efflux, what is the cause of efflux is the cause of influx. 2] What is the cause of influx is the cause of non-efflux, what is the cause of non-efflux is the cause of influx. 3] What is the cause of non-influx is the cause of efflux, what is the cause of efflux is the cause of not-influx. 4] What is the cause of non-influx is the cause of non-efflux, what is the cause of non-efflux is the cause of non-efflux. In the Sutra, the first and the forth paradigms are overtly mentioned, and the other two are implied.
The truth is that there is karmic bondage, and the karma that is bound lasts for a limited period. From this, the truth also follows that there is also the dissociation of karma. Where there is no karmic bondage, there is no karmic dissociation. This is but natural. In the rock-like state immediately before disembodied liberation, there is only the cause of efflux and not the cause of influx and bondage.
The programme that should be followed by a person who has enlightened himself in these principles and has penetrated into the distinct nature of the cause of influx and the cause of efflux will be described in the next Sūtra. Such person leads his life in accordance with the way prescribed in the commandment of the omniscient Jina.
The aforementioned paradigms are to be explained with reference to three factualities: (i) modification, functions and (ii) accumulation and dissipation of the karma.
(i) With reference to modification, there are as many causes of karmic dissociation for the enlightened one, as there are causes of karmic inflow for the unenlightened one.2
82
(ii) With reference to functions, the same activities that are conducive to karmic dissociation for the restrained one are for the karmic inflow for the unrestrained one.
(iii) With reference to accumulation and dissipation of karma, the paradigm namely, 'what is the cause of influx is the cause of efflux' is with reference to worldly bondage.
The paradigm 'what is the cause of influx is the cause of non-efflux' is a non-entity.
तुलसी प्रज्ञा अंक 132-133