Nandanvana

SR No.: 006597
Original Sutra Author: N/A
Author: N L Jain
Publisher: Parshwanath Vidyapith
Publication Year: 2005
Total Pages: 592
Language: English
Classification: Book_English
File Size: 25 MB

Page 117

The Jaina Theory of Karma and Current Scientific Views : (97)
Table 3. Causes and Sub-classifications of Bonding
Sub-classes
Cause of bonding Wrong-belief
System 1. Sāṁkhya-Yoga 2. Nyāya-Vaiseșika 3. Vedānta 4. Bauddhas 5. Jainas
Avidyā /Ignorance Vasana /Sarskāra 1. Wrong-belief 2. Vowlessness 3. Passions 4. Activities 5 Indifference (Pramāda)
12 16+9=25
15
15/80/37, 500
The details may be seen in Dhavalā and Gommațasāra.
Some scholars have pointed these agencies as cause of influx of karmas but because of their passional and psychic nature and activity, they also cause bonding with the living. Of course, how can the bonding take place without influx? The activity causes mainly influx while different passions cause of bonding because of their more energetic nature. Bhagavati * mentions even the quantity of bonded karmas equalling the different between the influx and dissociation as below:
Bound karmas = Influx - Dissociation = Influx (I/innumerable-1/infinity). This requires verification.
The process of bonding has further been elaborated through four or ten forms. * The first four seem to be illustrative. The number or quantity of karmas under bonding represents the first stage of spacepoint, quantity or pradeśa bond. The second stage is represented by the classification of these quantities is eight different forms or types of natures which is known as nature forming or simply nature stage. These two stages are dependant only on activities and lead to the next two stages in bonding-fruition and duration. The fruition is the intensity or potency of maturing or ripening of karma by its own or other's nature. The main types ripen by themselves. The capacity of fruition depends upon the intensity of passion. The duration stage may be defined as a process of maintaining the nature or not deviating from the nature of individual karma type. It is expressed in arbitrary time units of minimum and maximum. Kundakunda mentions these stages in order given but Umāsvāti disturbs it. 46 The reason has to be investigated.