$JES 302 Jain Philosophy Level 3 Book

Author(s): JAINA Education Committee
Publisher: JAINA Education Committee

Page 86

NAV TATTVA PART I: JIV, AJIVA, PUNYA, PÄP, ÄSARVA AND BANDHA
Ghadis or 48 minutes. Beyond that time the attention of the aspirant gets diverted. Thus after staying tuned to true nature, attention reverts to other aspects. During periods of such reversals it is better to be involved in wholesome activities rather than indulging in unwholesome ones. Therein lies the preference of Punya Karmas over Päp Karmas.
Äsrava and Bandha (Inflow of Karmas and Bondage of Karmas)
The next two fundamentals which are Äsrava and Bandha, are closely related. In a way these two fundamentals are two aspects of the same phenomenon pertaining to bondage of Karma. The term Äsrava is made up of two words, 'Aa, meaning from all sides and 'Srav' meaning dripping in. So Äsrava, which is also spelled as Äshrava, means inflow of Karma. Bandha means bondage of incoming Karma with the soul.
As explained earlier, every activity involves Karma. Whether one indulges in activity by mind, words or physical action, he does acquire Karma. Since worldly soul continually stays involved in one or another activity, the resulting Karmas continue to flow towards it. Its involvement with activities, serve as Äsrava or doors through which Karmas enter. Thus Äsrava of Karma continues to occur more or less incessantly. If the soul gets involved in virtuous activities, Äsrava happens to be of wholesome Karmas. If it is involved in unwholesome activities, Äsrava happens to be of unwholesome Karmas. This involvement mainly occurs because of defilements or Kashayas that exist in soul.
None of such situations really belong to the pure soul. They are not and in no case can become part and parcel of the pure soul. If one understands it correctly, one can remain unaffected by any given situation and stay in equanimity. The term correctly is very pertinent in this context, because the true nature of the soul happens to be pure, enlightened and full of blessed consciousness. In its pure state it is devoid of any defilement or Kashayas. As such, the soul is supposed to simply observe whatever happens as a result of operative Karmas and stay aware of any given situation without reacting to it in any way. Since time without beginning, worldly soul has stayed deluded about its true nature and has been conditioned to react to any situation with a sense of craving or aversion. If it does not react that way and views all possible situations with equanimity, it does not attract new Karmas and can avoid Äsrava or incoming of Karmas and the resulting Bandha.
Thus Äsrava and Bandha mainly occur on account of ignorance of the soul about its true nature. One may, however, question how any conscious person can be ignorant about one's self. The ignorance of the soul regarding its true nature, happens to be on account of its delusion. Its perception remains deluded, just as a drunken person stays deluded about himself. This wrong perception is known as Mithyätva. On account of this delusion and ignorance, the soul views any given situation as the cause of its own happiness or unhappiness. If the situation is pleasing to the senses, the soul identifies itself with that feeling and craves for continuance of such situations. If it is unpleasing, soul identifies with the resulting unhappiness and tries to avoid it. Thus it continues to react to different situations with the sense of craving or aversion.
These cravings and aversions are the defilements of the soul because they defile its true nature of staying in equanimity. These defilements are expressed in the form of Krodha (Anger, enmity etc.), Mäna (Ego and arrogance), Mäyä (Deception) and Lobha (attachment and greed). These
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JAIN PHILOSOPHY AND PRACTICE I