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'INJURY DONE TO OTHERS A SIN...
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from desires accumulatcs virtues and sins that are washed off as soo as they are accumulated (and hence cause no re-birth). Here 'virtue and 'sin' respectively mean good and bad karmas which the Jaina tradition conceives as physical entities.
आत्मनः परस्य वा सुखदुःखयोः विशुद्धिसंक्लेशाङ्गयोरेव पुण्यपापासवहेतुत्वम्, नच अन्यथा, अतिप्रसङ्गात् । आर्तरौद्रध्यानपरिणामः संक्लेशः । तदभावो विशुद्धिः, आत्मनः स्वात्मनि अवस्थानम् ॥९५|| ॥ इत्याप्तमीमांसाभाष्यरूपायाम् अष्टशत्यां नवमः परिच्छेदः॥
Comment on Verses 92-95 In these verses, too, Samantabhadra comments on a controversy arisen in the field of ethical studies, but the problem discussed here is not so well known. The crux of Samantabhadra's argument is not much difficult to follow even if its details are partly mystifying. What is being argued is that the virtuous or sinful character of an act does not depend on how it externally affects the persons involved (quâ *agent' or quâ' 'patient') in this act but on whether it has been performed with a clean or an unclean mind. But to say, as Samantabhadra does in the course of his argument, that if virtue and sin are earned as a result of respectively causing pleasure and pair : to others they should possibly be earned even by an inanimate object (that might possibly be instrumental in one's causing pleasure or pain to others) makes little sense.
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