English
Karmic matter which is shed off is called dravya_ nirjara material shedding or objective shedding, while the thought-activity which causes shedding is called bhava nirjara 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 which 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 clearly and explicitly dealt with. The Jain philosophy has described the subjective inflow and subjective bondage, i.e., causes of inflow of karmic matter and their bondage as follows :— engenders aaeaa: Il Mitthya darsandvirati pramdda-kasaya yoga bandha hetawah 1/8. The causes of bondage (and inflow) are (1) Mitthya- darsana or Mitthva drista, i.e., wrong belief in the true principles (2) avirti not to restrain from himsa injury, Asattya falsehood, steya stealing, abrahma unchastity, parigraha thirst for worldly possessions (3) prémada carelessness or indifference to useful thoughts leading to Nirvana, (4) Kasava passions, i.e., 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 Jain saint Nagaséna says as follows in his Tattvdnusdsana about wrong belief and bondage : ATaAA TATA WeqVT: aaa | awa eaquzaiata FareTazAay I 3 I Sa MAGA TSAAAZ FF Il 4 I AAAI AAT UTTATTET | SUss BS TaN AA ass Il Il aa Ta: AST VAT A: BAT: TET | Sandoz a afasagres: tl % quer ari: are: BIZaTAT Ta | ‘ me Waa Barras: Ta: |G Il eqtivenzcramrvanttantin Barada: | TIT Taal SHAET aaa Fret: Nel AAMT MAGI ATAT as | eiearetzareatel MenzayeTra Il < I AMAIA A A ATANTA AA: | We EN. bth aquaria mematatae faa il Zo Il sesegfereapan terrence It I aaeayT AAG ASAT TH THe: | fear 7 ret ataaearataaras Wee AAERTATATA AAA Al A AAT | TTT: Teal as Tara ll e3 wagATHay AAGITAAY FAMATT | ardranataaat AAR AA AAT Fz Ml es Il 142 JAINISM AND BUDDHISM A RASA aa: Wars Ararat fre: | ASTANA SERIE = Ta pect! nee tt fre Ee tia as retail 9 wes Gores SARE areal gr HUM: YA RATT APHAT: | AA ALT: TIA aa: oraz: Il LS Ih ava: Bato Tae aa: arta | aa Bla: TMNAeaT aeaaneeareret i ke i aqahlintex ayer, Baie ate watt aa Ta waa WeSqETa: FATA MS Il Tapa trayopa taptébhyo bhavyébhyah sivasarmane, Tattvam héya mupdideyamiti dvédhabhyadhddasau =f Bandho ntbhandhanam chasya heyamityupadarsitam, Heyam syaddukkha sukhayor — yasmabhijamidam dvayam, 4. are: : Moksastatkdranam chaitadupddéya -muddhritam, Upddéyam sukham yasmadasmadavir bhavisyati, 5. Tatra bandhah sahétubhyo yah sanslésahparasparam, Jivakarmapradésinam sa prasiddhaschaturvidhah 6. Bandhasya karyah samsdadrah sarva: dukkha pra- donginam, | | Dravya kshétradt bhédéna sa chanékavidhah smritah 7. Syurmithyddarsana jnadnacharitrani samdsatah, Bandhasya. hétavo anyastu trayandméva vistarah 8. Anyatha vasthitesvarthesvanyathaiva ruchirnrindm, Dristi mahédayan mohé mitth yadarsanamuchyate 9. THE PATH OF NIRVANA OR LIBERATION 143 Jnanavrityudayd darthé svanyathadhigamo bhramah, Ajndnam samsayaschétt mitthyajndna mihatridha 10. Vrittt mohodayajjantoh kasdyavasavartinah, Yogapravrittirasubha mitthydacharitra mtchire 117. Bandha hétusu sarvésu mohascha prak prakirtitah, Mitthydjnanam tu tasyaiva sachivatva mastsriyan 12 Mamihankiran ima nau senanyau tau cha tatsutau, Yadayattah sudurbhéd6 mohavythah pravartate 13. Sasva dandtmiyésu svutanupramkhésu karma janttésu, Atmiyabhini véso mama kéro mama yatha déhah 14. Ye karma krita bhavah paramairtanayéna chatmano- bhinnah, } Tatratmabhinivéso ahankdroaham yatha nrt patth 15. Mithyajnananvoritanmohan mamdahankdarsambhava, Imakabhyam tu jivasya rdgodvesastu jayte 16. Tabhyam punah kasayah syurno-kasaydasch tan mayah Tebhyo yogah pravartante tatah prant vadhddya = 17 Tebhya karmani badhyante tatah sugati durgati ; Tatra kayah prajayanté sahajaninartyant cha 18. Tadartha nindriyairgrahnan muhyatt dvests raj yate, Tat6 bandho bhramatyevam wmohavyuhagatah puman 19. ‘“‘ The principles have been said to be of two kinds adoptable and the other avoidable, so that the deserving souls, who are suffering by the heat of birth, old age and death, might attain the bliss of Nirvana, 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 which is of four kinds :—Class- bondage, duration-bondage, fruition-bondage, quantity- bondage. 6. The fruition of bondage is wandering in this world of many kinds such as material, spacial, 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 right-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 passions like anger etc., on account of the operation of right-conduct-deluding 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. ‘I am 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 always other than the self just as body and other conditions is due to karmas. To identify ’ is just as to believe oneself with them as “it is mine’ that body is mine. 14. To identify oneself with 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 arise on account of wrong belief with wrong knowledge. Attachment and hatred are due to these two. 16. Attachment and hatred bring forth passions like anger etc. Affected by these passions, mind, body and speech, act, and through their actions the sins of injury to living beings etc. are caused. 17. Through these sins, 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. 18, There the beings grasp the objects of senses and thereby produce delusion, attachment and hatred. whereby again bondage of karmas occurs; thus the 19 146 JAINISM AND BUDDHISM mundane soul wanders with the army of delusion in this world, 19. Note.—From the above description the nature of delusion or wrong-belief is clearly evident. It shows that to identify the self, which is really Nirvdna in essence, with any worldly condition is delusion. This wrong belief is of the subjective inflow or Asrava or subjective bondage or bandha. Right belief removes the wrong belief. The Jain Saint Amritachandra says thus about right belief in Tattvarthasara. quafa Saad A Arata ATA | AMAA SAMA GT EAA: Il Pasyati svasvdartipam yo jandati charatyapi Darsana jndana chéritra trayamdtmaiva sasmritah. ‘Belief in one’s own real self is right belief, knowledge of it is right knowledge, realization of the same is right conduct. Really this self is itself right belief, right knowledge and right conduct.” 3 Right belief is to believe in the self as it is in its essence, while wrong belief is to identify oneself with all the other conditions and thoughts foreign to this real self. Checking of the subjective inflow and bondage and of Vowlessness is caused by practising the 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, i.e., Samiti. THE PATH OF NIRVANA OR LIBERATION 147 (1) Jrya@ samiti—carefully walking after seeing the way four cubits forward in the day-light. 2) Bhdsha samiti—carefully speaking sweet and non-injurious words. (3) .Eshand samiti—carefully eating pure food given by a layman out of the food prepared for his family only. A Monk will not arrange for his food himself, nor order any one for it. (4) Addna-niksépana samiti—carefully taking and putting things so as not.to cause injury to any life. (5) Pratishthapand samiti—throwing out bodily filth so carefully as not to injure any life. Checking of the subjective inflow and bondage of passions is caused by following the ten rules of piety or Dasa Dharma, by contemplating twelve medi- tations, or dvddasa bhavana, by conquering twenty-two kinds of sufferings or dudévinsati parishaha jaya and by following five kinds of right conduct or pancha chéritra. The Ten rules of piety are :—Uttama Kshamdéd or highest forgiveness, control over anger. (2) Uttama mardava or highest humility, control over pride. | (3) Uttama arjava or highest straight-forwardness, control over deceit. (4) Uttama saucha or highest contentment or purity, control over greed.