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 Positive Non-Violence

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Positive Non-violence :

The Means Of Karmic Destruction

 

 

Pasatthajogapaḍivanne ya ṇaṁ aṇantaghāipajjave khavei|

- Uttarādhyayana, 29.7.

That is – Through noble or auspicious activities of mind, body and speech one destroys infinite modes of destructive karmas.

 

Puṇṇāsavabhūdā aṇukampā suddhao va uvajoo|

Vivarīo pāvassa hu āsavaheuṁ viyāṇāhi\

- Kasāyapāhuḍa, Jayadhavalā commentary Bk.1, p. 96.

Aṇukampā suddhuvaogo viya puṇṇassa āsavadāraṁ|

Taṁ vivarīdaṁ āsavadāraṁ pāvassa kammassa\

- Bhagavatī Ārādhanā, 1828.

That is – (Auspicious activities like) compassion and purity of volition result in meritorious karmic influx and the opposite that cruelty and impurity of volition result in the influx of sinful karma matter.

 

Jīve aṇukampae aṇubbhaḍe vigayasoge

carittamohaṇijjaṁ kammaṁ khavei|

- Uttarādhyayana, 29.29.

That is, – The compassionate, humble and tranquil aspirant destroys the conduct deluding karma.

 

Gilāṇaṁ veyāvaccaṁ karemāṇe samaṇe

nigganthe mahāṇijjare mahāpajjavasāṇe bhavati|

- Uttarādhyayana, 29.7.

That is, – The unencumbered monk that serves a diseased monk causes great karmic destruction and gains the end of karmic bondage.

The activities of mercy, kindness, compassion, charity, service, feeling of friendship, etc., that signify positive non-violence reduce passions and result in auspiciousness of the combination of the activities of the mind, body and speech and the aspirant that has gained the auspiciousness of the activities of the mind, body and speech destroys infinite modes of destructive types of karmas that destroy the inherent qualities of the soul. The scriptures of both – Digambara as well as Śvetāmbara – traditions of the Jainas like the Jayadhavalā commentary of Kasāyapāhuḍa, Bhagavatī Ārādhanā and Uttarādhyayana sūtra are witness to the fact that compassion destroys sinful karmic bondages and incurs meritorious influx. The influx of meritorious karma matter is not deplorable in any way. This has been discussed at great length in the last chapter. Here, we are considering as to how the auspicious activities of mercy, kindness, compassion, charity, service, feeling of friendship, etc., result in karmic destruction and separation from the soul.

According to the ‘Doctrine of Karma’, with the reduction in passions the auspicious volitions emerge whereby the durational bondages of seven karma types (except the lifespan determining karma) also lessen. That is, – the earlier bonded durational bondages in respect of these karma types undergo a reduction. Along with this reduction in durational bondages their earlier bonded intensity bondages also get reduced with the reduction in passions due to the effect of auspicious volitions. Like this the auspicious activities result in the reduction of earlier bonded durations and intensities of sinful karmic bondages. This reduction is a means of spiritual weal and is, therefore, acceptable. Now we consider as to how the auspicious activities result in karmic destruction and separation of each type of karma.The auspicious volitions that are in the form of reduction and purification of passions reduce the delusory karma. This results in desirable conduct and the quality of righteousness in practice. This means that the right conduct is promoted, uncertainty gets reduced, certainty increases and equanimity is strengthened. Increase in certainty and strengthening of equanimity results in the increase and development of the quality of right vision, which results in the destruction cum subsidence of vision obscuring karma.

With the development of the quality of vision come the realisation of the elements and the rise of discretion, which in turn result in enhancement of knowledge or the destruction cum subsidence of knowledge obscuring karma. The development of the quality of vision also results in the increase in the power of self-realisation and this results in the destruction of inertness, which, in turn, results in increased power to feel. The effect of painful feelings gets reduced and that of pleasurable feelings increases due to the strengthening of equanimity owing to auspicious volitions.

The quality of vision results in the development of self-realisation and the power of feeling becomes more acute, which results in the development and creation of the sensory organs of touch, taste, smell, sight and hearing. The bodily activities are also facilitated. This means that the auspicious types of physique making (nāma) karma are obtained. In other words, the auspicious volitions result in the physical development, as well.

The pure and auspicious volitions reduce the value and importance of the other (than the ‘self’) and the value and importance of the ‘self’ increase. This results in the feeling of high status (ucca gotra). The reason for this feeling is that when the ‘self’ is evaluated in comparison with the ‘other’, the value lies in the other and the value of the ‘self’ is reduced. This results in the feeling of inferiority, which is nothing but low status (nīca gotra). The purity of volition results in the reduction of the value of the ‘other’ and in the increase in the value of the ‘self’, which is an indication of the high status or ucca gotra.

It is well known that purification of volition results in the ascendance of the intensity of auspicious lifespan determining karma and the increase in sensitivity due to developed quality of vision, results in reduction in cruelty and increase in the quality of mercy. Service and generosity are the practical forms of mercy. Charity represents generosity. Thus, auspicious volition results in the development of the qualities of generosity and charity, which indicates the reduction (destruction cum subsidence) of the charity obstructing (Dānāntarāya) karma.

The reduction in passions brought about by the pure and auspicious volitions result in the reduction of desire, possessiveness, pride and feelings of being a doer and an enjoyer. Reduction in desires results in the reduction of wants, which is indicative of the reduction of the gain obstructing (Lābhāntarāya) karma. Reduction in the feeling of possessiveness results in the reduction of the feeling of the ‘other’ and in the expression of the ‘self’. This results in the increased self-expression and reduced desire for mundane enjoyments, which is indicative of the reduction or destruction cum subsidence of the enjoyment obstructing (Bhogāntarāya) karma. Reduction of the feeling of pride results in reduced attachment towards the ‘self’ and in the expression of love. The pleasure of attachment is momentary and destructible but that of love is permanent and eternal; it can be enjoyed again and again. This indicates the destruction cum subsidence of the repeated enjoyment obstructing (Upabhogāntarāya) karma. Reduction in the feeling of enjoyership results in reduced feeling of doership and in increased ability for renunciation, which is indicative of the destruction cum subsidence of the ability obstructing (Vīryāntarāya) karma.

Like this, pure and auspicious volitions result in the destruction and destruction cum subsidence of the delusory karma, vision obscuring karma, knowledge obscuring karma and the sinful subtypes of feeling producing karma, status giving karma, and obstructive karma. At the same time they also result in the intensity-ascendance of the auspicioussubtypes of the non-destructive karmas. This does not result in karmic bondage of any kind, because the reasons for the karmic bondages are attachment and aversion, which are inauspicious in nature and have no place among the auspicious volitional dispositions.

Not only this, the inauspicious – sinful karma subtypes also get converted into the auspicious – meritorious subtypes. This means that the inauspicious – sinful karma subtypes get liberalised and get converted into the auspicious – meritorious subtypes. Also, the auspicious volitional dispositions result in the reduction in the durations and intensities of the inauspicious – sinful karma subtypes and into the increased durations and intensities of the auspicious – meritorious subtypes, which is indicative of the spiritual ascendance.

The feeling of general weal is inherent in the auspicious volitions, which results in the feeling of joy and a desire to please, towards the one with auspicious volitions, in everyone’s heart. This results in the exchange of mutual affection, feeling of joy and love, which helps in the reduction of attachment and karmic destruction. Also, the hearts of those who knowingly or unknowingly benefit from the auspicious volitions, and activities that ensue there from, are filled with love for their benefactor and they consider it their good fortune to get an opportunity to help him in the pursuit of his auspicious activities and, therefore, they remain ever ready for rendering any required assistance to him. This is a by-product of his auspicious activities. This indicates his excellent grip on his physical environment. It must be noted that the benefactor expects no such help from any quarter. His needs are fulfilled automatically and without his asking. He never suffers wants and remains ever fulfilled.

What is meant is that the destructo-subsidential volition in the form of reduced passions result in the destruction cum subsidence of the four destructive karma types and in the ascendance of durations and intensities of the auspicious subtypes of the four non-destructive karmas. Similarly, the auspicious volition in the form of destruction of passions results in the destruction of the four destructive karma types and in the attainment of infinite vision, infinite knowledge, infinite charity, infinite gain, infinite enjoyment, infinite repeated enjoyment, infinite ability, karma-destroyed righteousness and as enunciated conduct. This means that the auspicious volitions and consequent auspicious activities result in spiritual as well as physical development of a living being to such an extent that there remains nothing to be known and gained by him thereafter; he becomes all-accomplished.

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