English
Suppose within that half an hour there appears any outward cause of anger, some one may speak abusive wlords and that very person attending to pious book cannot endure them owing to the weakness of soul power, then anger will appear for some time, then the molecules of greed will shed without showing any fruit The Karmic law bemg such * it is therefore neces- sary that we should always try to have good circum- stances and associations , then we can be saved from suffering fruits of bad karmas True knowledge and soul-force are the means for effort This force of effort IS soul’s own property which has expressed itself on the subsidence of destructive karmas We may call it soul-will, soul-power, or soul-exertion. A minutest creature of the vegetable kingdom also has got this soul power. It has some knowledge and soul-force which is not obscured by karmas. Thus every being has got capacity of applying its free will. They, who have got Karmas and Their Fruits 225 strong operation of deluding karmas are under control of Ignorance or avidya. But they, who can remove this Ignorance, have their pure soui*power more instore They. i\ho act after full consideration and mindfully, perform thoughtful and useful acts. If they succeed in their efforts, the mentorious karmas have helped them, if thet fail, the dementorions karmas have made obstruction As ue, ordinary men cannot knon what kinds of karmas are in store and when and how the} will operate, it is our duty to perform every action with strong and thoughtful soul-power. It should also be known that we can destroy the evistmg bound demeritorious karmas b}' ^df-concentra- tion and pure thought-activities before thdr ripening time , w e can diminish their fruition and dniation. We can increase the fruition of old good karmas. Our thought-activities can modify the past-bonnd karmas. By the operation of age karma a bemg goes ftom one condition of existence to another. Karmic body goes along with it. Those saints, who destroy the causes of inflow of l^&nnas, are called Ksinaarawi. This term is used in many Buddhist works. Vide Buddha Chaiya page 2(H Sandaka sutta M N 23 6, page 55 Nanda-Rahula- ^yasa Jataka N. 4 Mahftvagga, Mah& Khandaka Rahula Vastu. How karmas can be checked and destroyed has 29 226 Jainism and Buddhism been dealt ^Ith in the third chapter while describing Samvara and Nitjara Let us shovi the special thought-activities for the bondage of eacb of the eight karmas Th^' are the special causes for the karmic bondage of a special karma. /. Comes ior the bondage of knowledge and cona- Hon objuring karmas : — (1) Displeasure on hearing truth (2) concealment of knowledge, not allowing others to ask him and take his time (3) not to teach others due to malice (4) to make obstructions to the progre% of true knms ledge (5) to dishonour the learned and the learning (6) to falsif> the trutlii b}’ misleading arguments II. Causes for the bondage ef pain-feeling karmas : (1) to feel pain or to make others painful. (2) to be sorry or to make others feel sorr)’. (3) to feel remorse or make others remorseful. (4) to weep or make others weep {51 to cry in a way to arouse compassion for him in others or to make others cty in such a way# (6) to beat or to kill, etc. III. Causes for the bondage of pleaswefeeiing karmas •. — (1) to have compassion for all the beings (2) to feel great regard tor the Vow ful C3) to give charity of food, Karmas and Their Fruits 227 medicine, knowledge and safety to the deserving pious *nen w'lth honour.and to the distressed through compas- sion (4) to follow rules of conduct of a saint (5) to follow rules of conduct of a layman (6) to practise meditation (7) to foigive others (8) to feel contentment etc IV. Causes for the bondage of deluding karmas . — ^ (1) To find fault with and speek ill of the true worshipful Lord, Teacher and the Truth itself (2) to have strong anger, pnde, deceit and greed (3) to have strong laughter, indulgence, dissatisfaction, sortowr, fear and hatted (4) to have strong sex indination, etc. V. Causes for the bondage of htiltsh age karma : — To earn money by unjust and ugly means, to have strong attachment for worldly possessions and not to spend money in chanty and good works. VI. Causes for the bondage of sub-human age karma . — Deceit, eg, cheating others and preaching false doctnnes. VII. I Causes for the bondage of human-age karma — (1) to deal justly and with contentment, to have little attachment A>ath the worldly possessions, to have natural modest feelings. VIII. Causes for the bondage of Celesttal-age- kamut : — (1) to have firm light belief (2) to follow the rules of conduct of a saint (3) to follow the rules of conduct m Jainism and Buddhism of a layman (4) to endure hardships with pati'enre (5) to follow austerities without self-knou ledge ^ IX. Causes for the bondage of bad-iody^nahing karntas : — (1) deceitful engagement of mind, body and speech {2) to quarrel and make disturbance X. Causes for the bondage of good-body-maksng harmasi — (1) Straightfoiw’ard dealing of mind, body and speech (2) to have love for others and not to quarrel with anybody. XI. Causes for the bondage of loKCifamily deter- mining karma s — (1) to speak ill of others (2) to boast oneself (3) to conceal others' good qualities (4) to express Ope’s non-existing qualities XII. Causes for the bondage of high-family^eter- mining karma : — (1) to speak ill of oneself (2) to praise others qualities (3) to conceal one’s own qualifications (4) to express others’ good qualities (5) to be submissne (6) not to feel proud. XIII. Causes for the bondage of obstructive karmas: (1) To put obstacles to chanty (2) to obstruct the .gain of others (3) to put obstacles for things being enjoj'ed others (4) to obsiTnicl others from enjojmg K\rm^s and Their Fki'its 229 re*enjoyabIe things (3) to disturb the ^'eal of others for good %\orks Thus the special thought*acti\ ities for the bondage of eight kannas have been described here ven bneil\ It should also be noted that generall} a being binds seven or eight kinds of karmas at a time b} its thought- activity; but there occurs difference in fruition bondage of each karma The special thought activit} pertaining to a particular karma uill cause more mild or strong fruition in that ven karma. We find in the Buddhist literature also some description of the special thought-activities for the bondage of special karmas (1) Manuscript Remains of Buddhist literature in Eastern Turkestan by Hoemie (1916) Page 48 (10) Suka Sutra of Madh}ama Agama. STO" 'ElptiK!, snfWddl 3TM4iddi, ?iraT crirnci^;pra;^ spiral “Dasa dharmd taahd-sa-kya samvartaniyah-katam dasd-aninyttkali, Parasya labha satkdrah, dtfa matiata, para^'a ktrfth sabda slokena itta-manatd, ydtrd pra- ddnam, bodht-chtttotpddah, Tathagata bttnba Karmm, matn pMnnam pratyanugammam, drya ndm pratyud‘ 230 Jainism and Buddhism gatnanam, alpa sakydt Kuiala mulad vicJichhandamm mahdsdkya-Kusalamttle samdpddanam-imedasd dharind mahd sakya samvartaniydh. There are ten thoughts ^\hich procure great po^^er in the future life (1) not to have malice (2) to recene and honour others (3) to have i\orthy mind, to speak highlj* of others with good mind (4) to spend mone\ for journey pilgnmage etc. (5) to stnve to understand Truth (6) To construct images of Lord Buddha (7) to honour parents (8) to honour and receive the Virtuous men (9) to save one from good action of low degree (10) to induce one for good action of high degree These ten .should be followed for high might. SRSJTTj -MiaRT 5i?gT*lf “ Dasa dJtaniM iticha kida safiivarta mydh-iatame dasd-arndtrigncetd-apitrignata, asrdmanyati, abrdbma nyata, kuh na JesUidniipdlanam, dsanddt na pratyut~ tlidnam, dsane na nimantrdnam, mdtra ptfror asrusd. drydndm oir^a, Nicha Kula jdtdndm piidgaldadm antike paribhavah, ime dasa dhartna nicha hula samvarta niydh ” The following ten actions are the causes for the birth in low faraDy.— (1) Dishonour to mother (2) dis- Karnus and Their Fruits 231 honour to father (3) being a monk, not to act as a monk, <4) being a Brahman, not to act as Brahman (5) not to protect the elders in the family (6) not to receive them proper]} (7) not to give them proper seats (8) not to serve the parents (9) not to serve the monks (10) to disgrace the poor and low people. swwraij srswRrr, fir ^ snnw^lSRf anjftjw:— ‘ Dasa dfiarnid uclu^ia kida sdmvarta-niydk-batame dasa matnjnatd, purijnata^ hamanyate, Brdhmatiyat Jyesthanupdlakatvam dsanatpratyutfhdnam, dsane- *fdhhummantramm, mdtd jntrob susrusd drydttdm ^rusd, mcha kula jdtdnam pudgaldndm apart hhavah Mne daw dhannd achchaktda samvartaniyah ” The following ten actions are the causes for the hath in a high family (I) Honour to the lanfber (2) Honour to the father (3) to observe monk-heod (4) to observe the duties of a Brahmana (5) To protect , the elders in the family (Q to receive them and honour them (7) to give them proper seats (8) to serve the parents (9) to serve the monks (10) not to hale those hom in a low famil} “ ?E5r ?rai^, 9 aWWi 232 Jainism and Buddhism sn^nurar. gnaut T gu ri arpiiqrf 3Rn^ sTRrasrar 'r^ ?irrr- m, ^wra^i^t, ?jRS!r *ar ^ ^- ^^^sfhn:.