Samaysaar – is one of the few works, of this greatest of ascetics, that have survived the passage of time. Samaysaar’s main purpose is to. Granth samaysaar- the most famous scripture of Jain mythology, was written by Acharaya Kundkund, about years ago. Acharya Kundkund is taken in high. Book Source: Digital Library of India Item : Acharya, ioned.
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The inference is that karmic bondages cause dispositions, like attachment; and dispositions, like attachment, cause karmic bondages. Meaning thereby that your dispositions concerning binding or releasing others samaysawr useless. As the world is marching ahead, as the means of communication are getting more potent than ever before, as the individual is getting involved in more and more activities, the scope and intensity of fear that we experience each day of our lives is increasing.
These have been further subdivided into thirteen secondary conditions. He has won over passions like attachment, observes stringent austerities, both external and internal, and endures afflictions with fortitude and equanimity.
Once we realize the distinction between the Self and alien substances, we renounce all attachment toward those substances and are at once at ease and at peace with the Self. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. Four kinds of karmic influxes, such as wrong belief, cause bondages of eight kinds of karmas, and these four kinds of karmic influxes are due to the psychic states of the Self, pertaining to attachment etc.
It should be understood that these saamysaar get modified as sqmaysaar result of one conditioning the other due to mutual interaction.
Samay Saar (samay – Prabhrit)
Experiencing the innate supreme bliss of the Self, and abjuring all viewpoints, he does not absorb even an iota of any viewpoint Self-realization is free from all expressions of viewpoints. If you accept that the knowing substance exists with its knowing nature, then also it is established that the soul does not transform itself by itself.
Conversely, all dispositions of the ignorant Self are of the nature samaysaad wrong knowledge. He makes up his mind to acquire the non- Self and, as such, remains devoid of propitious comprehension right knowledge. The right believer, due to this very reason, is said to be a non-perpetrator of bondages; because of the absence of attachment etc.
Publisher – Shree Aadinath Kundkund Kahan Digamber Jain Trust, Aligarh
Some consider the fruition of karma as the soul samahsaar some consider the sensation resulting samaysaxr the strength of the fruition — intense or mild — as the soul. The ascetics adopting the transcendental point of view attain liberation. Free access to Pu. They are existent but are not fit for enjoyment till they mature; just as a child-wife is not fit for enjoyment by the husband.
Try to figure out a day, after your childhood days, which you have been able to spend without a tinge of fear tarnishing your natural happiness. Fear is the antithesis of self-composure, and the cause of cowardice and terror.
But for the dharma that is instrumental in dissociation of karmas, he does not have faith, love, interest or tactile-feeling. Original literature by Gnanis. And without quasi-karmic matter, the cycle of births and deaths ceases to exist. There is no kundound, knowledge, and conduct whatsoever in the non-conscious body, therefore, what can the soul destroy in such bodies?
Or if you believe that the Self creates delusion in the physical substance, then your belief amounts to attributing wrong belief to the physical substance and not to the Self. Only his yoga, the three-fold activity, and upayoga, the consciousness, are instrumental causes in producing the pot etc. Therefore, your view that you have killed or caused suffering to somebody, is it not erroneous? If you maintain that karmic matter like anger, by its own, causes emotional modifications like anger etc.
Without karmic bondage there can be no quasi-karmic matter nokarma. Similarly, non-renunciation of future perversions like desire is of two kinds.
But external insignia cannot lead to liberation as the Omniscient Lords, discarding all external symbols, and giving up attachment to body itself, only get immersed in right faith, knowledge, and conduct.
That you kill other beings or cause them to live, your disposition involving attachment etc. In reality, only one person in the whole entourage is the king. Panchastikya Sangrah Tatparyavruti Tika. On the other hand, the ignorant surely remains attached to all alien substances; therefore, while stationed in the midst of karmas, he gets soiled by the karma- dirt — just like iron in the midst of mire iron gets contaminated.
You will attain supreme bliss through knowledge-adoration, knowledge- contentment, and knowledge-fulfillment. It is to be liberated and enlightened. Only with reference to its conditioning by karmas the soul is said to be a doer, and, as a result, karmas are produced. This app is karaoke app in which you can read all 16 gathas and arth of Ashrav adhikar of Granthidhiraj Samayasar.
Jain, first published in Out of my ignorance, I had not understood then that all karmic influxes, virtuous and wicked, are other than the Self, impure, lead to bondage, and misery. These outcomes are not my nature. Part of a series on.
Jain with gratitude and adoration. This is a Karaoke based application for Dhal 6 of Chhahdhala. Fourteen Purvas The Prior Knowledge — considered totally lost.
They get bonded due to the manifestation of conscious dispositions of the Self, involving attachment etc. In the same way, when the right believer does not serve the karmic matter for the sake of sensual pleasures, the karmas also do not provide him with various kinds of pleasure-giving objects.
The previously bonded karmas transform from being unfit for enjoyment, to fit for enjoyment. As declared by the Omniscient Lord, right conduct gets obstructed by passions.
Samayasāra – Wikipedia
This is not my true nature. Account Options Sign in. One such valuable gem that I could lay my hands on, about a decade-and-a-half ago, was that amazingly comprehensive yet precise treatise The Key of Knowledge 4, by Shri Champat Rai Jain.
But only the physical matter assumes samaysaaar as a result of karmic disposition and, therefore, this modification in physical matter is distinct from the psychic modes, like attachment and nescience, of the connecting agent, the Self. The Self, by his own enterprise, protecting himself from virtuous as well as wicked activities that cause merit and demerit, and stationing himself in right faith and knowledge, detached from body and desires etc.
If you believe that the soul undergoes emotional modification of anger on its own accord, then it will be false to say that the karmic matter of anger causes emotional modification of anger in the soul.