First Steps to Jainism Part 1

SR No.: 001640
Original Sutra Author: N/A
Author: Sancheti Asso Lal, Manakmal Bhandari
Publisher: Sancheti Trust Jodhpur
Publication Year: 2002
Total Pages: 300
Language: English
Classification: Book_English, Religion, & Education
File Size: 10 MB

Page 151

The Doctrine of Karma 7
speech or (iii) mind. In case vibrations result in activity of the body it is called Kaya or Body Yoga, if it manifests itself in activity of the speech or speaking it is called speech or Vachan Yoga and if it results in thought process it is termed Mano Yoga or Mind Yoga. It is because of these vibrations of the soul, termed three types of Yogas as mentioned above, that disturbance is created in the area of influence of the soul and body (it occupies) in the world. The potential Karma pudgal (Karma varganas) out of the other infinite number of pudgals in the world are attracted into the soul as a result of these vibrations and Yoga and this is termed as Influx or Asrava.
16. This Asrava or Influx due to the three yogas can be good and beneficient (Shubh or Punya) or bad and sinful (Ashubh or Paap). This is determind by the intention behind the activity of body, speech or mind. If the intention is bad being coloured by the four passions, viz., Anger, Pride Deceit and Greed, it shall lead to sinful or bad (Ashubh) Yoga and Asrava and if the intent is good marked by restraint over these passions it will be good or beneficient. As examples we give the following acts which are called good or shubh or Punya Ashrava or beneficient Influx :
(a) Good body yoga-Charity, restraint, service. (b) Good speech yoga-Truthful, sweet conversation. (c) Good mind yoga-Wishing well of others in thought, good
meditation.
The following are the examples of bad or Ashubh Yoga or Pap Asharava : (a) Bad body yoga-Violence, theft etc. (b) Bad speech yoga-Falsehood or harsh or hurtful talk. (c) Bad mind yoga- Thinking ill of others.
17. Viewed from another angle it is the attachment or hatred and otherwise involvement with things worldly i.e. Raga (attraction) or Dwesha (aversion) that are the villians of the piece as they lead to the four passions. It is due to the presence of these that Yoga or Asrava of Karma becomes bondage and without these it does not. When it does not reult in Bondage it is called Iryapathic Asrava i.e. non-affecting Karma which go out of the soul as they come in. The Karma influx accompanied by attraction or aversion is called Samprayik Asrava or affecting influx which attach the Karma pudgal with the soul body and that results in bondage