English
Just as in the Buddhist philo- sophy, the knowledge and belief in the pain, its cause, its cessation and the way of its cessation is Right \ lew ; so also in the Jain Philosophy pain and its cause are described by the two principles Asrava inflow and bandha bondage, while the cessation of pain is the jlfofofl or liberation and the means of cessation is included in Samvara, checking and Nirjara, shedding. The Pvth of Nibvakv or Liberation 139 It will be noted that in the Jain Scriptures, these principles are descnbed according to the root-meaning uf their words as per Sanskrit composition, e^., Asrava means “ Asravati jat" — that uliich comes is dmrva. "Yena asravati tat” — that through which comes is nwnoff Kannic molecules, which are ver} line particles of matter and which cannot be perceived In' anj of the hve senses, do come near the soul b\ attraction ; their coming IS d^raxa The good and bad activities of mind, bodj and speech are the causes for the inflow of karmic matter, therefore they are also called A^raxa Inflow of karmic matter is called draxya dsarta matenal inflow or objec- tive inflow while its cause is called bhdva dsarca or subjective inflow Likewise the fine kannic matter bound with the mundane soul is called Dravya bandha, material bondage or objective bondage. The thought-activity causing this matenal bondage 's called bbdxa bandha subjective bondage. Karmic matter which is prevented from inflow is called dravya \amvara or material checking or objective checking, "hile the thought-activitj which checks the inflow is called bhdva samvara, subjective checking. Karmic matter which is shed olf is called dratya mrjara watenal shedding or objective shedding, while the thought-activitj' which causes shedding is called bhaia >fi>jara or subjective shedding. Total freedom of soul 140 Jainism and Buddhism from karmic matter is called Dravya moksa material liberation or objective liberation , while pure thought- activity w'hich removes all the karmic molecules is called bhava moksa or subjective liberation The Buddhist literature has clearly described the subjective inflow, bondage, checking, shedding and liberation, while the objective inflow, etc have been dealt with in a vague manner It appears that the ordinary public will not understand easily the details of the material inflow etc and perhaps this consideration has prevented them from being clearl} “and exphcitlj dealt w'lth. The Jam philosophj has described the subjectnc inflow and subjective bondage, f e , causes of inflow of karmic matter and their bondage as follows . — Mitthyd darsandvtraU pramdda-kasaya yoga bandha hetavoak 1/8. The causes of bondage (and inflow) are (1) MiUhya- darsana or MiHhva dnstSt i.e., wrong belief in the true principles (2) avtrti not to restrain from hmsa injury, Asattya felsehood, steya stealing, abrahma unchastity, Pangraha thirst for worldly possessions (3) p^dmada carelessness or indifierence to useful thoughts leading to Nirvdna, (4) Kasaya passions, , anger, pride, deceit and greed (5) yoga activities of mind, body and speech. These five are both the subjective inflow and subjective bondage. The Path of Nirvana or Liberation 141 The Jam saint N&gas&na sa%-s as follows m his Taftvanttsdsam aoout wrong belief and bondage* II ^ II ‘ II II II < II ^ m TR^qt I ^ aftpgsrs^isr: ii ^ ii II \s II ^^4K^N^H^lR<<i|i>l ^OTreRT; I i^ic: II ^ It {S t gg f l gpS H g ^^ II ^ II wfi I ’ETO^clr Ri^ijTSfRn? flrar ii n ^iMtR><SJ**i wggi^Ra ' ^R II W n g i^fa i CrqHft l R w ^ 11 Un WTiiqK,(iin4\ HT 9 ?Rg^ I ’'n!4)wili!iPi^qTV iw raT ^ 11 II ■<42 J4JNISV Buddhism ^ ^rrar: few* i ?!fiF*nfiifii^5??BRlii’ gw II II ftr mww [ f^di*4igic^*ii4^K^ ^: • ^jwwrr 3 ^ sfw^ ii H mwn gsr: ^wwr: ^i^wisr jwrar: i ^rwt sra^ srts ii I's ii ^i5^ ?r?n i rRT gRWJ sraw*^ H53fTsft^[gnf^ II H sirllr ^ i ^ ^ j$l[fs?jj5n?r: 5fli*t II II Tapa traydpa taptibhyd bhavyibhyah stvasarma/ie, Tattvam hiya mupddeyatmti dvSdiidbhyadhddasaii 3 Bandhd nibhaiu*hanam chdiya heyamtfyupadarsttam, Heyam syadtlukklta sukhayor ’^amdbhtjamdam dvayam, 4. MdtsastatkdranamclHntadupddiya-inudalintam, Upddeyam sukham yasmddasmdddvtr bhavisyatt, 5 Tatra bandhah sahetubhyo yak sanslisahparasparam, Jivakarmapradisanam la prastddhaschatttrvidJiah 6 Bandkasya kdryah samsdrah saruz dtdtkha pra- ddngtndm, Dravya kshitrddt bhidina sa chdnikavidhah smritah 7 SyitrmUhyddarsana jndndckdrttrdm satnasatah, Bandkasya ketavo anyastu trayammiva wtarak 3. Anyathd vasthdesvartkesvanyatiiaiva rticMrtmndm, Dnsti inahddaydn moM nuttkyddarsanattiuchyatt 9. The Path of N'irvaxa or LiBER^rroN Hi Immvrityttdayd darthi ivanyathUhtgamd hhraman Ajttdnam sawsayatchili mitthydjndna mxliatn Uta 10 Vntti mohodaydjjantah kasdyatasavartinah, yogapravnthrawbhd mtnhyaehdnlra muchtre 11 Bandha helustt ^rvesu mohascha pnik prakirhlah, Mitthydjnanam tti ta^yaita sachtxnh/r ma'ttsrtyan 12 Mamihankirati ima uau ^endnyau tau cha tatvdau Yaddyattah sudurbhido mohavyuhah prniartaU 13 Sasva dandfmtyew svutanuprantkhe'at karma jantU^u Atmtydbhinf visa mama kdro mama yatkd dehah U Ye karma knta hhdvah paramirtana^cna chdthiano- hhnnah, Tatratmabbinni^io aluxnkdroaham yafhd nrt patt'i IS ^Bfhydjnindnvntdnmdhdn tnamdhanldrsambhax a, Imakdbhydm tv jhatya rd^odvesa^u jdytc 16 Tdhhyjm puitah kasdyah ^yurno-ka’taydvh Ian mayah Tebhyd yogak pravarfante Mali pram vajfiddya 17 Ytbhya karmam badhyante Mali sttgah durgatt , Tatra kdyih praidyanle sakajdnMriyJni cha 1b Tadarthd mndriyatrgrahnan muliyaft dvcsii rajyalc Tatd bandlid bhramatyexam rnrhatyulMgalah pumdn 19. The principles ha>e been said to be of two J ira^ adoptablc and the other a\oidabIc. so that the dt<'r\inc who are suffering b\ the heat of b’rtb, old nnd death, might attain the bliss of .Yr/i'uV <. 3 144 Jainism and Buddhism Bondage with its cause is avoidable, because it is the seed of producing worldly pleasure and pain which are themselves avoidable 4. Liberation with its cause is adoptable, because it is the seed producing Spiritual Bliss which is adoptable, 5 Intermingling of soul and karmic matter owing to its causes is bondage w'hich is of four kinds — Class- bondage, duration-bondage, fruition-bondage, quantity- bondage. 6. The fruition of bondage is wandering m this world of many kinds such as matenal, special, etc. causing suffering to the worldly souls 7 The root causes of bondage are three, wrong belief wrong knowledge, and wrong conduct, all else is its detail. 8. Wrong belief is not to believe in the principles as they are, on account of the operation of nght-belief- deluding karma 9. Wrong knowledge is to know the substances wrongly or doubtfully or not to care for knowing them on account of the operation of knowledge obscur- ing karma 10. Activities of mind, body and speech caused by paesinns like anger etc, on account of the operation of nght-conduct-deludmg karmas are said to be wrong conduct. 11. The Path of Nirvana or Liberation 145 Among the causes of bondage, wrong belief is the prominent cause ; wrong knowledge is a minister to the king Wrong Belief or Delusion, 12 ‘lam this’, ‘it IS mine’ these two are the sons as well as commanders-in-chief of the king Delusion ; under their control the army of Delusion acts. 13. That which is alwaj’S other than the self just as body and other conditions Is due to karmas. To identify oneself with them as “ it is mine ” is just as to believe that body is mine. 14. To identify oneself wth the impure thought- activities due to the operation of karmas which do not really belong to self as * I am this * ‘ I am the King, (is wrong). 15. ‘I am this’ ‘it is mine’ these two thoughts anse ou account of wrong belief with wrong knowledge Attachment and hatred are due to these* two. 16. Attachment and hatred bnng forth passions like anger etc. Affected by these passions, mind, body and speech, act, and through their actions the sms of injury to hving beings etc. are caused. 17. Through these sms, bondage of karmas occurs , on account of the operation of these karmas, good or bad conditions of existence appear, where the beings have fresh outer bodies and with them, sense organs..l8, There the beings grasp the objects of senses and therein produce delusion, attachment and hatred, whereby agmn bondage of karmas occi rs , thus the u 146 Jaikis&i and Buddhism mundane soul Mandets vn& the army of delusion in this world, 19 . A ofe.— -From the above description the nature of delusion or urong*belief is clearly evident. It shons that 10 identify the sdf, which is really Nirvana in essence, with any worldly condition is delusion. This wrong belief is of the subjective bflow or Asrava or subjective bondage or bandha. Right bdief removes the wTong belief. The Jain Saint Amritachandra sav ihus about right belief in Tattv’irthasira Pa^vfi sia^nSripam yo jdnati diaratyapi Darsana jndm chdritra irayamStmaiva sasmntah. " Belief in one’s own real self is right belief, knowledge of it is right knowledge, realization of the same is right conduct. Realh* this self is itself right belief, right knowledge and right conduct.’ Right belief is to believe in the self as it is in its essence, while vrong belief is to identify oneself with all the other conditions and thoughts foreign to this real self - Checking of the subjecrive inflow and bondage and of Voxetessness is caused by practising thg full vows of non-injury, truth, non-stealing, chastity and non- possession. Checking of subjective inflow* and bondage, and of carelessness is caused by acting carefully, that is by observing the five kinds of carefulness, x c., Samitt.