Acharanga Bhasyam: Sūtra 8 : One Who Has Comprehended And Renounced Karma

Published: 04.10.2010
Updated: 02.07.2015

1.8 apariṇṇāyā-kamme khalu ayaṃ puriṣe, jo imāo disāo vā aṇudisāo vā aṇusaṃcarai, savvāo disāo savvāo aṇudisāo saheti, aṇegarūvāo joṇio saṃdhei, virūparūve phāse ya paḍisaṃvedei.

The person who does not comprehend and renounce the karma transmigrates in cardinal or intermediate directions, wanders loaded with karma to all cardinal and intermediate directions and is born again and again in manifold births, and experiences various painful feelings.

Bhāṣyaṃ Sūtra 8

In Sāṃkhya philosophy, the person (puruṣa) stands for soul. In the present scripture also, at many places the word 'person' is used to denote soul. The person with memory of past births comes to understand that his various transmigrations from directions to direction and place to place and his sufferings are due to the non-comprehension of the nature of karma. On knowing this truth, the person attempts at getting the comprehensive knowledge of karma.

Here a significant problem crops up. 'Is it possible to do away with karma'? The maintenance of the body and sustenance of life are controlled by karma. How can a person live without karma? The meaning of the abandonment of karma is not the abandonment of all karma, but only of karma which nourishes non-restraint. "One should not conceal his energy."[1] This was proclaimed by the Lord as experienced by himself. The energy is invariably bound up with the karma. The ascetic "keeps his senses under complete restraint and does not let them go wanton."[2] In this suūra also, the self-restrained karma is prescribed. In the sūtra: "One should not do anything for earning reputation."[3] There is prohibition only of action for the purpose of gaining name and fame, but not absolute prohibition of all kinds of karma. In the sūtra: "The evil deeds are unworthy of being done",[4] it is clearly maintained that only evil actions are to be avoided and not all actions without exception.

The statements about the comprehension and abandonment of karma are virtually the statements about the purity of karma. Even the seer makes use of worldly things, and such use is nothing other than karma. It is, therefore, said that the seer makes use of worldly things in a different manner and for a different purpose.[5] For instance, the ordinary man uses mgs or enjoys them in a worldly way without any self-restraint. But a man re-straint does not do so. He makes use of those things with proper res restraint, and an act done with proper self-restraint is virtually not karma. It is with this view that the statement about the comprehension and an abandonment of undertaking of the karma has been made. The upshot is that an ascetic should avoid the act that involves absense of self-restraint.


Jain Vishwa Bharati

Ladnun- 341 306 (Raj.) India © Jain Vishva Bharti

ISBNS 1-7195-74-4

First Edition:2001

Courtesy :
Shree Chhotulal Sethia Charitable Trust Sethia House, 23/24,
Radha Bazar Street, Kolkata-700 001 (INDIA)

Printed by:
Shree Vardhaman Press
Delhi (INDIA)

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Some texts contain  footnotes  and  glossary  entries. To distinguish between them, the links have different colors.
  1. Body
  2. Karma
  3. Puruṣa
  4. Soul
  5. Sāṃkhya
  6. Sūtra
  7. Āyāro
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