Atmatatva Vichar Or Philosophy Of Soul

SR No.: 023322
Original Sutra Author: N/A
Author: Vijaylakshmansuri, Ghanshyam Joshi, Kirtivijay Gani
Publisher: Mohanlal D Mehta
Publication Year: 1963
Total Pages: 568
Language: English
Classification: Book_English
File Size: 39 MB

Page 232

PHILOSOPHY OF SOUL
209
We have discussed about Pradesha Bandha out of four kinds of Karma Bandhas. The rest are Prakriti Bandha (Bondage of nature) Sthiti Bandha (Bondage of duration) and Rasa Bandha (Bondage of intensity). Out of these three, the first viz. Bondage of Nature is also due to soul-vibrations.
You might think how two bonds could be created simultaneously. But you know that many simultaneous operations like supplying the coal to the engine, steaming, axle propelling and the wheel being set to motion are simultaneously possible.
When the Karmic particles are absorbed in the soul regions then only they are classified themselves according to the range of soul vibrations. This very natural process of classification is called Bond by nature (Prakriti Bandha).
When a particular Karma could not be classified, due to its nature being indiscernible, then that typical Karma remains aloof by itself bearing also solitary and typical result. But we know Karmas bear mysterious results. Karmas do not have uniformity. They are full of varieties and that criterion is determined when 'Pradesha Bandha' is contracted.
Here you must note, when Karmic particles are classified they form and bind themselves into separate groups. A big godown is loaded with many goods, but when arranged properly it is arranged in different types or groups. Here also we have exactly similar process.
BASIC NATURE OF KARMA
The basic nature of Karma is eight-fold (1) Knowledge-obscuring (2) Intuition-obscuring (3) Causing experience of pains and pleasure (4) Obscuring-bliss (5) Creating confinement in a physical frame (6) Creating personification (7) Creating low and high descent (8) Obscuring power
(gnanavarnaiya, Darshana varaniya, vedaniya, mohaniya, Ayushya, Nama, Gotra, and Ayushya respectively)
Here one might ask, "Why do you say basic nature of Karma ?" To this we reply, that Karma has also other subsidiary nature. Just to differentiate them we have said, "Basic" nature of Karma.