Attendees:
Summary Prepared by: Vishal
Chapter No: 6
Sutra No: 12 (page 136)
Summary:
Q. Why does killing jiva with five senses and mind involves more violence, as compared to killing a jiva with one sense?
A. There are ten prans. Five senses (Touch, taste, sight, listening, and smell), breathing, mind, speech, body, and age form these ten prans. Jiva with one sense has four prans. Namely, touch, breathing, body and age. A jiva with five senses and mind has all the ten prans listed above. Thus, a jiva with five senses has a more developed body than the jiva with one sense. In addition, one needs intense Kashay to kill a jiva with five senses versus a jiva with one sense. For example, cat with rat in her mouth versus deer eating grass. This is the reason why killing jiva with five senses and mind involves more violence.
Violent behavior with the Jain monk is considered to be extremely harmful and results in intense Charitra mohaniya karmabandh.
The jivas in certain forms can run away from the fear. These are Tras jivas. And the others are sthavar jivas. The violence related to tras jivas results into more intense karmabandh compared to the violence related to sthavar jivas. But at the same time, one should avoid all forms of the violence. All the jivas with the body that has one sense are sthavar jivas. All the jivas with the body that has more than one sense are tras jivas. Shravak is considered to be at-fault for the violence towards the tras jivas. Jain monk is considered to be at-fault for the violence towards both the tras and the sthavar jivas.
All the jivas are independent. Each jiva has its own quadruplets of dravya, kshetra, kaal, and bhav. The violence doesn’t start at the time of the action. It starts when the violent act is conceived and planned. Thus, violence begins with the thought process.
A jiva with beliefs in wrong dev, shashtra, and guru is a mithyadrasti jiva. A jiva with beliefs in true dev, shastra, and gura is a samyakdrasti jiva. Both of these types of jivas can realize the satavedniya and aasatavedniya karmas in their lives. But the samyakdrasti jiva control their reaction and thus gets out of the cycle of karmabandh. However, the mithyadrati jiva does ekatva and mamatva, and gets into the cycle of new karmabandh. Karmabandh is the result of attachment.
Q. How can one know if the karma uday is good or bad?
A. One can determine the state of the karma uday based on one’s reaction to the karma uday. Angry and distressful reactions show that one has uday of bad karmas. However, good reactions show that one had the uday of good karmas.
Notes: Wants do not arise in the absence of raag. All the jivas are capable of living without the food. However, severe attachment results in the desire to eat. There are three types of bhavs: a) Vishudh (Sudh) b) Subh, and c) Aasubh. Jain monk always tries to remain in vishudh bhavs. If he/she cannot maintain that state, they go into subh bhav. Puja, pratikaman, etc. are activities related to subh bhav, because one gets engrossed into the virtues/qualities of the panchpermesthi. A person in material world (gruhastha) generally doesn’t have as much vissudhta as a jain monk.
Definition: Vissudhta: To get engrossed in the aatmik bhav.
Mind, speech, and body yogs decides the type and the number of karman particles of the karma. Kashay decides the intensity, and the duration of the karma. The following example shows the type, number of karman particles, intensity and the duration of the karma that results due to the puja performed in front of the siddhparmatma’s murti.
Type Number of Karman particles Intensity Duration
Gyanavarnia karma 10 1X 1 Day
Darshanavarnia karma 10 1X 1 Day
Mohniya karma 10 1X 1 Day
Aantray karma 10 1X 1 Day
Sata Vedniya karma 10 10X 1 Year
Naam karma 10 1X 1 Day
Gotra Karma 10 1X 1 Day
Aayu Karma -- -- --
Aayu karma is an exception. Aayu karmabandh occurs only once in every birth (except, of course, in the last birth of Kevli where there isn’t any aayu karmabandh). One has eight occasions in his/her life time for aayu karmabandh. It is not necessary that karmabandh occurs during all the occasions. The type of aayu karmabandh will remain the same in all the eight occasions. For example, if one has manushya gati karmabandh, then he/she will have the same karmabandh for all rest of these occurrences.
The maximum limit of the mohniya karma is 70 krodakrodi sagaropams. But the act of repenting can have many changes in the intensity and the duration of the karma.
Daya:
There are two types of daya:
a) Non-violence: Not to carry out violent acts towards other jivas with mind, speech and body is non-violence.
b) Aanukampa: To help other less fortunate jivas is aanukampa. Helping needy people is an example of aanukampa. To save speechless innocent animals from getting slaughtered is yet another example of aanukampa. Thinking about helping others with mind is also considered to be a form of aanukampa. But this does not yield benefits if one is capable of physically helping others. Aanukampa is the base of dharma. It results in an intense satavedniya karmabandh.
Three types of aanukampa:
a) Dharmanukampa: To feed jain monks. This results in a mahapunya bandh. Opportunities for dharmaanukampa are available in India.
b) Mishranukampa: To help shravak. This is also known as sadharmik bhakti. This results in a moderate punya bandh. Opportunities for mishranukampa are available in India.
c) Sarvanukampa: To help every jiva in the fourteen rajlok. This results in an average punya bandh. Opportunities for saarvanukampa exist everywhere.
Examples of sarvanukampa: To help sick person; to help somebody who is tied; to help move ants to a safer place where they don’t get crushed under some vehicle or passer-bys; to stop violence to animals; to help somebody who has lost a lot of money; to consider other’s pain as our own; sarvanukampa encompassed both the samyaktvi and mithyadrasti jivas
Four types of daan: a) aahar-daan, b) gyan-daan, c) aaushadhi-daan, and d) aabhay-daan
For the householders, Aahar-daan/aaushadhi-daan is the best daan offered to the jain monk; next comes aabhay-daan (let all the jivas be fearless with respect to my conduct towards them); next comes gyan-daan.
Gatha 12 page 136 in the textbook. The situations in which aashrav of Satavedniya karma happens:
Extending daya towards all the jivas and especially towards the person who has taken vows for sharavak and monk, by considering their pains as our own; by donating with the bhav of doing good to others; to observe austerity with attachment; by observing partial austerity; by aakam nirjara (to be patient during testing times); baal-tap (to perform religious austerity without the corresponding knowledge); to perform religious austerities with determination; practicing forgiveness; giving up all types of lobh; all these activities result in the aashrav of satavedniya karma. Generally, all the people who has taken vows (like shravaks and monks) comes under the general definition of all the jivas; but they are mentioned separately to put more stress on the aashrav of satavedniya with respect to these auspicious people.
One should control his/her anger. If one gets angry he/she should think about twelve-bhavnas. And one should do needful so that he/she doesn’t get angry the next time. If somebody else gets angry, one should forgive.
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