Gandharavada

SR No.: 006739
Original Sutra Author: N/A
Author: Esther A Solomon
Publisher: Gujarat Vidyasabha
Publication Year: 1966
Total Pages: 400
Language: English
Classification: Book_English
File Size: 18 MB

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Besides this, the Jainas have discussed at length the duration (sthiti) of the different karmans with their sub-types, their intensity (rasa or anubhāga), space (pradeśa) of the soul occupied by karman, which bondage is called pradeśa-bandha, as against prakrti-bandha which is according to the nature and the type of the bondage, e. g. jñānāvaranīya, etc.. The space occupied by souls is densely filled up with karmic matter which pours from all sides into the souls which are engaged in activity (yoga). This pouring in is called asrava (influx) and continues till the soul is free from all activity. This ásrava (influx) varies directly as the measure of the activity of the soul. The karma-particles absorbed by the soul develop into the eight types of karman. * Bandha (bondage ) is the assimilation of karmic matter and its develop
ent into different types. This corresponds to kriyamāna karma of the other darśanas. Udaya (realisation) is the becoming manifest of the effects of the karmans ip due time, their ripening and fruition (vipā ka). This corresponds to prārabdha karman. Sattā is the existence in the state of potentiality of the karmans from the time of their assimilation till the time when they ripen or are annihilated. A detailed description is given of the bandhaudaya-sattā sthānas of the types of karman-as to which sub-type of a main type can exist side by side in bandha, or udaya or sattā. Udiraņā is the pre-mature realisation of the effect of karmans. The time during which a karman works, and its intensity are definite, but every karman can increase or decrease its effect. Increased realisation is called udvartană, and decreased realisation apavartanā. Under certain circumstances one karma-type can transform itself into another whether this latter is itself bound or not. This transformation of one karman into another is called sankrama. It can take place only between the sub-types of a main type, not between two main-types. Moreover, it is not possible between the four àyus-celestial, human, animal, infernal
* The Jaina works give very apt similes to explain thoroughly the nature, intensity, space-bondage, etc. of the soul. This would form an interesting study by itself.