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Dravyasamgraha
And in the same way, dispositions of involvement in truthfulness, non-stealing, celibacy, and renunciation, cause bondage resulting into merit.
Jain, Vijay K., Acārya Kundkund's Samayasāra, p. 126.
The thought of doing injury to others causes bondage of demeritorious Karmas, while the thought of doing good to others causes bondage of meritorious Karmas. Bondage does not depend upon others being miserable or happy through him. A man may attempt to cause harm to another, and the other, instead of being harmed, may gain some benefit thereby, still he, who entertains the thought of doing harm, will never bind meritorious Karmas. In the same way a doctor treats a patient with the good thought-activity of saving him and performs an operation. Even if the patient succumbs and dies, the doctor will not be subject to bad Karmas, but will bind good Karmas on account of his good thought-activity.
Jaini, J.L., Samayasāra of Shri Kunda Kunda Acharya, p. 151.
The Jaina view, according to influx of karma (āsrava) consisting of punya and pāpa, is that the cause of such influx depends on viếuddhi and sanklesa relating to happiness or misery of one's own or of others.
Sanklesa is the result of ārta and raudra dhyāna and its absence is viśuddhi, i.e., the existence of the soul in its innate nature.
Dhyāna or concentration is confining one's thought to one particular object. Dhyāna is of four kinds: ārta, raudra, dharmya and śukla. The last two are the causes of liberation. The first two are the causes of bondage.
Ghoshal, Sarat Chandra, Apta Mīmāmsā of Achārya Samantabhadra, p. 152.
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