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Soul Science : Samayasara by Jain Acarya Kundakunda
external objects.
Stanza 262 may be considered as the essence of the theory of Kārmika bonding. Here the Ācārya emphasizes this point that for the Kārmika bondage of sin Karma, the harm of another living being is not necessary. If one intends to harm another living being then one gets bonded whether or not another living being suffers (see stanzas 263 and 265). Similarly, if one has an intention or desire of helping or protecting another living being then the auspicious Kārmika bonding takes place (see stanzas 264 and 265) whether or not another living being receives the outcome. The point which Ācārya Kundakunda wants to highlight is that the Kārmika bonding to soul 'A' does not depend on the outcome to soul 'B', but it depends on Adhyavasāna of ‘A’(stanza 265).
Regarding the outcome to soul 'B', Ācārya Kundakunda already mentioned in stanzas 254-256 that it depends on the rise of Karma of 'B'. The Karma of 'B' were acquired by 'B' at some point of time in the present or past life by his own actions.
The relative point of view describes the interdependence of living beings 'A' and 'B' based on the cause-effect formulas of the natural and social sciences. However, the independence of souls of ‘A’ and 'B' continues to exist at the spiritual level, from the impure real point of view, in the following way:
(i) ‘A’ gets bonded as per Adhyavasāna of ‘A’ (stanza 265). (ii) The outcome to 'B' happens in accordance with the rise of
Karma of 'B' (see stanzas 254-256). Killing someone is a sin and Adhyavasāna of protecting someone is an auspicious Karma (Punya). In the same way the thought/desire of telling a lie is a sin and the thought/desire of not telling a lie is an auspicious Karma. However, it may be noted that the thought/desire of killing is Adhyavasāna and the thought/desire of not killing is also Adhyavasāna. Similarly, the thought/desire of telling a lie is Adhyavasāna and the thought/desire of not telling a
