Essence of Jainism

SR No.: 007623
Original Sutra Author: N/A
Author: Manu Doshi
Publisher: Manu Doshi
Publication Year: 2003
Total Pages: 46
Language: English
Classification: Book_English
File Size: 269 KB

Page 22

Chapter 10 NAV TATTVA: ÄSRAV AND BANDH
Asavdärehim Saya, Hinsäiehim Kammamäsavai; Jah Näväi Vinäso, Chhiddehi Jalam Uyahimajze.
Saman Suttam (602)
Violence and other activities are the doors through which Karma invariably enters. A soul sinks within it as a boat with holes sinks in the sea due to water coming in.
Of the nine fundamentals that we have been discussing, we have dealt with Jiv, Ajiv, Punya and Päp. In this chapter, we now intend to deal with Asrav and Bandh, the closely related next two fundamentals. In a way, these two fundamentals are two aspects of the same phenomenon pertaining to the bondage of Karma. The term Asrav is constituted of two words, 'A' meaning from all sides and 'Srav' meaning dripping in. Hence, Äsrav denotes the inflow of Karma and binding of the incoming Karma with soul is Bandh.
As we have observed earlier, every activity involves Karma. Whether one indulges in such activity by mind, words or by physical action, he does acquire Karma. Since the worldly soul continually stays involved in some or other activity, the resulting Karma continues to flow towards it. Its involvement with the activities leads to Asrav. That serves as the door through which Karma enters. Thus, Asrav continues to occur more or less incessantly. If a soul is involved in virtuous activities, it begets Asrav of the wholesome Karma; if it is involved in evil activities, it begets Asrav of the unwholesome Karma. The type of embodiment and the relevant circumstances are gained by a soul by virtue of its karma that becomes operative. In other words, it is placed in favorable or unfavorable situations depending upon the type of Karma that becomes effective.
None of such situations really belongs to soul. They are not, and in no case can become, the part and parcel of soul. If soul understands rightly, it can remain unaffected by any given situation and stay in equanimity. The term 'rightly' is very pertinent in this context, because the true nature of soul is pure, enlightened and blissful consciousness. In its pure state, it is devoid of defilement. In that state it simply observes whatever happens as the consequence of operative karma and stays aware of any given situation without reacting to it. Since the time without beginning, however, the worldly soul has remained deluded about its true nature and has been accustomed to react to any situation with the sense of craving or aversion. If it does not react that way and views all possible situations with equanimity, it does not attract new Karma. Thereby it can avoid Asrav and the resultant Bandh.
Thus Asrav mainly occurs on account of the ignorance of soul about its true nature. The question may arise as to how any conscious subject can be ignorant about itself. The ignorance of soul regarding its true nature happens to be the outcome of its delusion. Its perception is deluded like a drunk person, who stays deluded about himself. That wrong perception is termed as Mithyätva. On account of that delusion and ignorance, it views the different situations as the cause of happiness or unhappiness. If the situations are pleasing to the sense organs or to the body, the soul identifies itself with such a feeling and craves for continuance of such situations. If they are displeasing, the soul identifies with the resulting unhappiness and tries to avert the same. Thus it continues to react to the situations with the sense of craving or aversion.
These cravings and aversions constitute the defilement of soul, because they defile its nature of equanimity. That defilement is expressed in the form of Krodh (anger, enmity etc.), Män (ego and arrogance), Mäyä (deception) and Lobh (greed and covetousness). These four defiling instincts are known as Kashäy, which drags a soul downwards. In addition to these, there are Nokashäys or semi-defilements like laughter, grief, affection, disaffection, fear, disgust and three types of sexual impulses. Due to these Kashays and Nokashäys, the worldly soul indulges in arrogance, greed, laughter, affection, sex etc., when it feels a given situation as favorable. If it views the situation as unfavorable, it indulges in anger, deception, grief, disaffection, fear, disgust etc.