Acharya Mahaprajna
5.71 egayā guṇasamiyassa rīyato kāyasaṃphāsamaṇuciṇṇā egatiyā pāṇā uddayaṃti.
Sometimes, some insects may get injured or die coming in contact with the body of a monk, leading a life of self-restraint with complete self-awareness.
Bhāṣyaṃ Sūtra 71
A monk, possessed of the virtues of restrained movement, etc., sometimes, when on tour, is touched by living beings that consequently may be injured or meet death. Does the monk incur any bondage in such circumstances? In respect of this query, the complexity of karmic bondage is to be understood. There is no karmic bondage in the case of the monk who has reached the state of rock-like firmness of the soul, immediately before final liberation. In case of the monk who is free from attachment but is accompanied with activities, there is karmic bondage which is instantaneous, lasting for two time-units. In the case of completely vigilant restrained person, the duration of the karmic bondage is less than a muhūrtta (48 minutes) in the minimum, or eight muhūrttas in the maximum. In the case of a non-vigilant restrained person who is not inclined towards any kind of violent activity, there is karmic bondage of less than one muhūrtta in the minimum, or eight years in the maximum. Such bondage is worn off in that very life. This is stated explicitly in the next Sūtra -
5.72 ihaloga-veyaṇa-vejjāvaḍiyaṃ.
Such monk incurs karmic bondage which he exhausts in this very life.
Bhāṣyaṃ Sūtra 72
In the case of a monk who is observing the rules of movement completely in accord with the norm, and is self-restrained, though non-vigilant, ana has not any inclination to violent activity, if any creature is injured or meets death being touched by the body of the monk, there is karmic bondage which is exhausted in this life.[1] Such bondage, on account of its being of small duration, wears off in that very life.[2]
5.73 jaṃ āuṭṭikayaṃ kammaṃ, taṃ pariṇṇāe vivegameti.
The act done due to inclination towards violence or the resolve to harm is brought to an end by the power of comprehension.
Bhāṣyaṃ Sūtra 73
If an act due to inclination or due to the resolve to harm is done intentionally by the non-vigilant restrained monk, it is nullified or uprooted by comprehension or atonement.[3]
5.74 evaṃ se appamāeṇaṃ, vivegaṃ kiṭṭati veyavῑ.
The learned sage propounded the destruction of the karma by means of the practice of vigilance.
Bhāṣyaṃ Sūtra 74
Thus, the karma incurred due to non-vigilance is uprooted by means of vigilance (self-awareness). This is the opinion of the sages, conversant with the scriptures, as has been stated in the Sthānāṅga—"How can, O Lord! the misery be endured and eradicated?" Replied the Lord, "by means of vigilance."[4]
bhagavatyāṃ bhāvitātmanaḥ īryāsamitau sopayogaṃ gacchataḥ pādasparśena kaścid prāṇī mriyate tadā tasya dvisāmayikaḥ īryāpathiko bandho bhavati—'aṇagārassaṇaṃ bhaṃte! bhāviya-ppaṇo purao duhao jugamāyāe pehāe rῑyaṃ rῑyamāṇassa pāyassa ahe kukkuḍapote vā vaṭṭāpote vā kuliṃgacchāe vā pariyāvajtfejjā, tassa ṇaṃ bhaṃte! kiṃ iriyāvahiyā kiriyā kajjaῑ? saṃparāiyā kiriyā kajjai?
goyamā! aṇagārassaṇaṃ bhāviyappaṇo purao duhao jugamāyāe pehāe riyaṃ rῑyamāṇasa pāyassa ahe kukkuḍapote vā vaṭṭāpote vā kuliṃgacchāe vā pariyāvajjejjā, tassaṇaṃ iriyāvahiyā kiriyā kajjai, no saṃparāiyā kiriyā kajjai.' (Bhagavaī,18.159).
oghaniryuktau apramattasaṃyateḥ jāte'pi prāṇivadhe baṇdhasya sarvathā niṣedhaḥ kṛto'sti - 'uccāliyaṃmi pāe īriyāsamiyassa saṃkamaṭṭhāe.
vāvajjejja kūliṅgī marijja taṅ jogamāsajja..'
'na ya tassa tannimitto baṃdho suhumovi desio samae.
aṇavajjo u paogeṇa savvabhāveṇa so tamhā..'
(Oghaniryukti, gāthā 748,749) kunkundasvāminā'pi samitasya hiṃsāmātreṇa bandho nāstῑti pratipāditam: 'apayattā vā cariyā sayaṇāsaṇaṭhāṇacaṃkamādῑsu.
samaṇassa savvakāle hiṃsā sā saṃtattiyatti madā..
maradu va jῑyadu jīvo ayadācārassa ṇicchidā hiṃsā.
payadassa ṇatthi baṃdho hiṃsāmetteṇa samidassa..'
(Pravacanasāra, 3.16,17) prastutāgame guṇasamitasya kāyasaṃsparśajanitaprāṇivadhe yaḥ karmabandho nirdiṣṭaḥ sa ehikabhavānubandhī pratipāditaḥ. etena jñāyate asau karmabandhaḥ sarāga-saṃyatiṃ upalakṣya eva pratipāditaḥ. Cūrṇau vṛttau ca vītarāgasya carcā prasaṃgavaśataḥ eva kṛtā iti saṃbhāvyate. Cūrṇau 'jo appamatto uvaddaveti tassa jahanneṇaṃ aṃtomuhuttaṃ ukkoseṇaṃ aṭṭha muhuttā, jo puṇa pamatto ṇa ya āuṭṭiyāe tassa jahanneṇaṃ aṃtomuhuttaṃ ukkoseṇaṃ aṭṭha saṃvaccharāiṃ (p. 184,185) - iti ullekho dṛśyate. Vṛttau apramattatayā gacchataḥ guṇasamitasya kṛte eṣa vidhiḥ mukhyatvena uddiṣṭaḥ—‘guṇasamitasya guṇayuk-tasya apramattatayā yateḥ rῑyamāṇasya' (patra 196).
bhagavatyāṃ bhāvitātmā'nagārāpekṣayā eryāpathikaḥ bandhaḥ nirdiṣṭaḥ. uttaravartigranthesu bandhasya sarvathā niṣdhaḥ aśubhakarmabandhaṃ lakṣyikṛtya kṛtaḥ iti pratīyate.
asmin prakareṇe śrimajjayācāryakṛtā bhagavativyākhyā'pi adhyetavyā.
See - Bhagavatῑ-joda, śataka 18, ḍhāla382, gāthā 1-77.
(b) Ācārāṅga Vṛtti, patra 197: yattu punahḥ karmmākuṭṭayā kṛtam—āgamoktakāraṇamantare-ṇopetya prāṇyupamardena vihitaṃ tatparijñāya jñaparijñayā 'vivekameti' vivieyate aneneti vivekah: - prāya-ścittaṃ daśavidhaṃ tasyānyataraṃ bhedamupaiti, tadvivekaṃ vā - abhāvākhyamupaiti, tatkaroti yena karmmaṇo'bhāvo bhavati.
