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 172

28 First Steps to Jainism
(Activity) and Kashaya (Passions) is called the Quantum or Pradesh bondage. In this process Yoga or Activity plays more important role as it attracts Karma Bodies into the soul, and therefore the Quantum Bondage of Karma varies with the activities of the beings through mind, speech and body coupled with the passions.
28. Intensity Karma Bondage (Anubhag or Ras Bandh) -The power or the strength of the Karma according to which its fruits or results will vary is known as the Intensity (Anubhag) Karma Bondage. All Karma attracted into the soul do not have equal force or power because their power varies with the intensity of Kashaya (Passions) in the acts due to which they are bound. If the anger or greed with which an act is committed is of high intensity the Karma accruing will also give results of high intensity involving extreme pain or discomfort. However, if the passions are mild, the Karma bondage will also be of low intensity and result also be of minor discomfort. It must have become obvious that this category of bondage depends primary on passions or Kashyas.
29. Before concluding the discussion of four types of Karma bondage it may be mentioned that it is difficult to divide the causes as well as the four types of bondage resulting from them into watertight compartments. Just as the causes like false faith/vision (Mithyatva), negligence (Pramad), Indiscipline (Avirati), Passion (Kashaya) and Yoga (Influx) are generally present at all times in varying degrees in the different activities of beings, similarly, the Karma bondage resulting therefrom involve all the four types and their species of bondage in varying degrees, which can be exactly gauged by only the perfect beings. The divisions and sub-divisions of the types of bondage and their causes discussed above are only broad indications for guidance only. Again, there is nothing sacrosanct or permanent about the Karma bondage which must ultimately end in separation (Nirjara) of the Karma from the soul which leads to liberation or Moksha, except in the case of some beings called Abhavies. Between the two stages of Bondage (Bandh) and separation (Nirjara) of Karma with the soul there are various stages which are described below to show the changes and developments that can occur in the bondage of Karma by voluntary and involuntary efforts. The importance of this discussion lies in the fact that it highlights the supremacy of the soul over the Karma or voluntary effort (Purshart) over destiny in as much as it shows that by such
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