Jaina Philosophy

SR No.: 001180
Original Sutra Author: N/A
Author: Mohanlal Mehta
Publisher: Bharatiya Vidya Bhavan
Publication Year: 1998
Total Pages: 328
Language: English
Classification: Book_English & Philosophy
File Size: 15 MB

Page 90

REALITY
Asrava :
Asrava is divided into 'bhāvāsrava' and 'dravyasrava'. That modification of soul by which karma gets into it, is known as bhāvāsrava. Dravyasrava is the karmic matter itself which enters the soul.' In other words, bhāvāsrava is nothing but activities, while dravyāsrava is a peculiar type of matter. Umāsvāti did not make such an explicit difference between bhāvāsrava and dravyāsrava. According to his definition, asrava is nothing but the actions of body, speech and mind.2
Bandha :
That conscious state by which karma is bound with the soul is called bhava-bandha, while the interpenetration of the pradeśas of karma and the soul is called dravya-bandha. Now, how does this bandha (bondage) come into existence? That modification of consciousness consisting of kaşayas, i.e., anger, pride, deceit and greed by which karmas are tied to the soul is the cause of bandha.3 In other words, it is attachment and aversion that constitute the fundamental cause of bandha.
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First of all there is influx of karmic particles through asrava. Then there are some activities of consciousness which are responsible for a peculiar kind of bondage. It is called bhāva-bandha. After this bhāva-bandha there is union of the jīva with the actual karmas. This union which consists of the interpenetration of the soul and the karmas is known as dravya
bandha.
Bandha is of four kinds, according to its prakṛti (nature), sthiti (duration), anubhāga (intensity) and pradeśas (mass).1
1-2.
3. Ibid., VIII, 2-3.
4. Dravya-sangraha, 33.
1. Dravya-sangraha, 29.
2. Kayavānmanaḥkarma yogaḥ; sa āsravaḥ. Tattvärtha-sūtra, VI.