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The Jaina Theory of Karma and Current Scientific Views : (99)
5.
Tattvārtha-sūtra
Guard (Gupti) 3 Carefulness (Samiti) 5 Moral duties (Dharma) 10 Suffering endurance (Parisahajaya) 22 Right-conduct (Cāritra) 12 Penance (Tapa) Contemplations (Anupreksā) 12
6.
Uttarādhyayana
73
Adhyayanas 28-29
7.
Kartikeyanupreksā
8
Gātha 95
Right faith Partial and rigorous vows Absence of activity Control of passions and senses, Control of sex and mind
Normally, the dissociation of karmas should follow the process of stoppage, but there is nothing wrong if they occur simultaneously. As the stoppage has changed the direction of thoughts and activities, it is natural that the dissociation must also start. Pūjyapāda has defined dissociation as partial rather than full shredding of bound karmas. " It requires physical purification by external austerities and internal or passional purification by internal austerities, which include concentration or meditation. It is said that meditation is like fire, which can force the karmas to dissociate from the living. It is also like water flushing off the karmic waste. The karmas become ineffective to carry their obstructive functions. Austerities are like medicines or incantations killing or neutralizing the toxicity or disease in a way to allow happy living.” The process will transform the living into a godly one with power enough to transform the world in its own way. Mahesh Yogi seems to have mathematically expressed the effect of meditation on transformation with Raja illustrating it. *
The karma theory has a last stage when all bound karmas are dissociated. With obstructive and denaturing agencies gone, the living should enjoy his characteristics in full. Many philosophies have cast doubts about this enjoyment under the condition of inactivity without karma. The living one would like the partial dissociation to enjoy the self and help, guide others try enjoying the powers of the living.
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