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commentaries. In the ancient treatises on karma theory and their commentaries the word employed for auspicious volition is 'visuddhi' or purification. What purifies the soul is purification. The soul is purified due to the weakening of passions. Therefore, any reduction in passions from what it is at present, is spiritual purification to that extent. That is why spiritual purification has been termed as dharma and merit. On the other hand any increase in the quantity of passion has been said to be a spiritual complication (sanklesa). The spiritual complication results in spiritual downfall and it denotes sin. That is why in the Jaina scriptures and commentaries spiritual complication has been termed as
sin.
The passionate inclination of mind itself is delusion. Therefore, any reduction or increase in passion is reduction or increase in delusion (deluding karma). Reduction in passions and consequently in delusion is purification of volition. This purification of volition is auspicious volition. Auspicious activity or auspicious combination (yoga) is the practical side of auspicious volition. Being the means of spiritual purification all this is dharma. Like this auspicious volition, auspicious combination, dharma and merit (punya) are synonymous and not contrary. Ācāryas Akalanka and Pūjyapāda have said in their commentary on aphorism 10 of chapter 1, that purification of volition results in rise of affection, awakening of sense of neutrality and destruction of ignorance. These three are helpful in gaining liberation. Meaning that auspicious activities are means of liberation. Here we are considering as to how volitional purity symbolised by auspicious activities like mercy, charity, kindness, affection, and friendship result in karmic destruction and separation.
The doctrine of karma says that reduction in passions, result in volitional purity. Leaving the lifespan determining karma, the auspicious volition and activities affect all the existing subtypes of the remaining seven kinds of karmas. They undergo reduction in their duration-bondages, which certainly reduces the already bonded duration of these subtypes of karmas. Along with this reduction in duration
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Positive Non-Violence
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