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"WORLDY BONDAGE RESULTS...
87 साधनादी प्रकृतशक्त्योः व्यक्ती । कुतः शक्तिप्रतिनियमः ? इति चेत्, न हि भावस्वभावाः gefuitholl: 1180011
Comment on verses 96-100 In these verses Samantabhadra comments on a controversy arisen in the field of ethico-theological (rather than purely ethical) studies, for the problem discussed here - viz. the problem of moksa - is at least partly theological. Samantabhadra's argument is clear enough but it seems to be somewhat in conflict with the traditional Jaina understanding of the problem. For what is here being argued is that the attainment and non-attainment of moksa depends not on the (total or partial) cessation and non-cessation of ignorance but on the (total) elimination and non-elimination of the delusion-causing karmas. It is somehow difficult to square this argument (plausible in itself) with the traditional Jaina position that the attainment of mokṣa must be preceded by a total cessation of ignorance and this total cessation of ignorance by a total elimination of the delusion-causing karmas. Thus both the traditional Jaina position and Samantabhadra's argument make a total elimination of the delusion-causing karmas a necessary cause of the attainment of mokşa, but the former does and the latter does not make a total cessation of ignorance such a necessary cause!. The verses 99 and 100 offer some incidental information about the doctrine of karmas as understood by the Jaina tradition.
101 - 113 Verses. तत्त्वज्ञानं प्रमाणं ते युगपत् सर्वभासनम्। क्रमभावि च यज्ज्ञानं स्याद्वादनयसंस्कृतम् ॥१०१॥
On your showing, that knowledge pertaining to an entity which takes cognizance of all its aspects in one sweep is technically called pramāņa (lit. authentic knowledge), while that which takes cognizance of these
1. In all probability when Samantabhadra grants the possibility of that ignorance does
not cause worldly bondage or that slight knowledge causes mokṣa he is having in mind the soul that is rid of the delusion-causing karmas but has not yet become omniscient. For since in the case of such a soul the karmic bondage taking place is of an ineffective sort Samantabhadra might talk as if here there takes place no karmic bondage: similarly, since in the case of this soul moksa is bound to take place rather soon Samantabhadra might talk as if moksa has here already taken place.
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