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Philosophy
125
Asrava is of two kinds : (i) Tryāpathika, (ii) Sãmparāyika, Fryãpathika ásrava is of little effect because it is caused by simple and ordinary acts and does not create any lasting bondage. It ordinarily takes place every moment in every mundane jīva and is easily washed away. But the Sãmparāyika asrava is of lasting effect because it is caused by the acts done under the impulse of passion. It does not leave the soul unaffected and it requires rigorous efforts to get rid of it.
When the subtle matter (karma-paramāņu) is amalgamated by the soul, karma-bandha comes into existence. The Jains have rigorously worked out a detailed doctrine of Karma. A study of the early Jain canonical texts indicates that its form was simple in the beginning but it was highly elaborated by later Jain thinkers. We shall keep ourselves confined only to its early form.
The kārmana body created by ăsrava binds the soul in eight ways according to the potency of the karma-paramāņus. They are of eight kinds which create differenct types fo bondage. Gyānāvaraniya Karma : It obstructs the faculty of knowledge of jiva. It is because of this bondage that the difference in the degree of knowledge and ignorance is seen in mundane jīvas. Darśanavaranīya Karma : This type of karma obscures right intuition or insight.
Mohanīya: This karma causes dilution with regard to faith, conduct, passion and other emotions.
Vedaniya: This karma is responsible for producing the experiences of pleasure and pain and obscures the bliss nature of the soul.
Antarāya Karma: This karma creates obstruction in the application of virtues and powers of soul in good actions.
