Hajarimalmuni Smruti Granth

Author(s): Shobhachad Bharilla
Publisher: Hajarimalmuni Smruti Granth Prakashan Samiti Byavar

Page 987

३४ : मुनि श्रीहजारीमल स्मृति-ग्रन्थ
the intensity or dullness of the Jiva's passions like Rīga (attraction) or Dwesha (repulsion) etc., is called Sthiti-vandha. What fruits, good or bad, acute or dull, the karmic matter will produce is determined at the time of the Vandha by the varying degrees of the reactions of the passions (Rīga, Dwesha etc.) of the Jiva. The vandha that is pregnant with the power of producing such fruits is called Anubhāva-vandha or Rasa-vandha. The number of the kārmic particles that are drawn towards the Jiva for attaching themselves to it is determined by the nature of the Jiva's mind, speech and body, that is to say, if the action is on a large scale or intense, the number of the kārmic particles is large, if it is on a small scale or lacking in intensity, the number is small. This particular kind of vandha of a varying magnitude is called Pradesha-vandha.
Punya (Virtue): The fifth principle is Punya or virtue. The Kārmic-vandha which is brought about by the good or righteous action of the Jiva's mind, speech and body, and is pregnant with the potentiality of bearing happy fruits, is called Punya. Auspicious Karma attaches itself to the Jiva as a result of the letter's works of charity, such as the gift of food, drinking water, accommodation, bedding, clothes etc. to the monks, its pious resolutions, and homage to the Tirthankaras, the religious gurus etc. As fruits of one's righteous Karma, one comes to possess physical and mental happiness, health and beauty of the body, property, fame etc. Papa (Sin) : The sixth principle is sin, which is the very contrary of Punya or virtue. Sin is the bondage of Karma which is brought about by the evil actions and reactions of the mind, speech and body of the Jiva, and contains in itself the power to produce evil or unhappy results. Violence, telling of lies, stealing, sexual incontinence, attachment to the objects of enjoyment, anger, self-conceit, deceitfulness, avarice etc. are the evil propensities which entail the Jiva's bondage to the Karma of sin; and the painful consequence of this kārmic bondage is suffering from various physical ailments, deformed or ugly body, birth in the animal life, as beast, bird, insect etc., birth in hell, or poverty and privation. The soul, shrouded in sinful Karma, cannot progress in self-evolution, but gets more and more entangled in karmic matter and drifts like a waif in the endless flux of Time. These two principles of virtue and sin are, in a sense, two different aspects of the Vandha principle; so, some exponents of Jaina philosophy include them in the Vandha principle, thus reckoning the principles as seven, and not nine.
Samvara (Arrest of the Influx of Karma) The seventh principle is Samvara. The methods by which the Asrava or influx of Karma is arrested are called Samvara. It is a principle contrary to Asrava. It is achieved by an undeviating practice of the discipline of mind, speech and body, religious meditation, suppression of desire, forgivenness, tenderness, purity of thought, truthfulness, austerities, renunciation, detachment, chastity, abstention from evil action and avarice; and by thinking that the world is impermanent and the body full of filth, and that one has to suffer alone the sweet-bitter fruits of one's own Karma.
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