Tirthankar Mahavir and His Sarvodaya Tirth

Author(s): Hukamchand Bharilla, K C Lalwani
Publisher: Kundkund Kahan Digambar Jain Trust

Page 82

TIRTHANKARA MAHAVIRA AND HIS SARVODAYA TIRTHA
influx like non-violence is considered good But both, good as well as bad, lead to karma bondage, and to look for good influx in there is the outcome of a wrong outlook This has also been stated in Samayasāra (Bandhādhikāra).35
But lokale escogoo
"All the living beings have their birth and death, happiness and misery because of karma When one living being is instrumental for anyone of these on another living being, this wrong effort gives bondage Where the effort is directed to keep oti beings alive or to make them happy, that gives a pious bondage. Where it is directed to kill other living beings or to make them miserable, that gives a sinful bondage. In other words, nonviolence, etc., give pious bondage and violence, etc., give a sinful bondage All these are wrong efforts and hence should be discarded. So like violence, etc, non-violence, etc, should be discarded because they are equally a cause of bondage."36
Virtue and vice
Pious and sinful inclinations are the disturbing inner qualities of the soul. Worshipping gods, obeying the spiritual master, kindness, gift, vow, good conduct,—these are called pious inclinations because of their wholesome outcome and they bring forth wholesome opportunities. In contrast, violence, falsehood, theft, bad conduct, accumulation, etc., are called sinful, inclinations because of their unwholesome outcome. Pious inclinations give pious karma bondage and sinful inclinations give sinful karma bondage Each one may have two types, objective virtue and subjective virtue, objective vice and subjective vice
Virtue and vice are but two redundant forms of influx and bondage. The only purpose to highlight them separately is to draw attention to them For, common folks often make mistake
35 Samayasāra, Gatha, 254-56, also
saryam sadalya niyatam bhavati svakiya kar modayānmarana-jīvita duhkha sauklyam ajnanametadına yattu parah parasya kur yātpumān marana jīvitaduhkcha saukhyam 6 ajnanametadadhigamya paratparasya paśyantı ye marana jivita duhkha-saukhyam kammānyaham kytirasena cikirşavaste mithyadršo niyatamātmahano bhayantı 7
--Sama yasāra Kalasa, Bandhadhikara. 36 Mokşamarga Prakasaka, p 226