Jaina Karmaology

SR No.: 001654
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 1998
Total Pages: 186
Language: English
Classification: Book_English, Karma, & Tattvartha Sutra
File Size: 11 MB

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powerful realisation of faith-deluding karma. This leads to the realisation of wrong faith which causes the bonding of eight types of karmas. The overall process of bondage could be represented as below: Knowledge-obscuring karma →conation-obscuring karma → faithdeluding karma →wrong faith karma →→eight karmas.
13. The living being is always associated with karmic matter and holds a charge of positive or negative nature. Similarly, the mattergic karma particles (called karmons by Mardia) also have some type of intrinsic charges. Thus, the two charged entities could bind or unite together. Some texts indicate the charges of some dispositions in terms of gluey and non-gluey nature corresponding to positive and negative electric charges of today. Thus, we have
Living soul* + Karmas → Living soul ~ Karma
It is not clear whether this bondage is physical or chemical. However, as the bond is dissociated by physical austerities and meditational processes, it could have a strong physical nature rather than chemical. Moreover, as the scientists do not deal with actions between the living (Jiva) and non-living (Karma), they are not in a position to clarify this point.
14.
The scriptures describe the quantitative aspect of bondage in terms of: (a) Quantity of Bondage Influx - Shedding
Influx (1/As - 1/∞)
w
=
Now, it is to be enquired whether the bondage defined as above has a single form or many forms. The next aphorism answers to this
point :
PRAKRTI-STHITYANUBHAVA - PRADESAH TAD -
VIDHAYAH 8.3
There are four types of karmic bondages (bonds, bondings) : (i) configuration or species (Prakṛti) (ii) duration (Sthiti) (iii) fruitional intensity (Anubhava, Anubhaava, Anubhaga) and (iv) karmic mass point or point (Pradesa) bondage.
1.
The term 'species' (Prakṛti) here has a meaning with reference to the ablative (fifth) case. It is the bondage by which the specific function of obscuring knowledge etc. is acquired by the knowledgeobscuring karma etc. (This indicates the nature of karmas).