$JES 904 Compendium of Jainism (Jain Academic Bowl Manual 3rd Edition)

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

Page 68

PHILOSOPHY
B08 - Theory of Karma and Reincarnation
2. Sthiti Bandha (Duration of Attachment of Karma)
When karmic matter attaches to the soul, it remains attached for a certain duration till it produces the complete result. The duration of the attachment is determined according to the intensity or dullness of the soul's passions when the karma was originally attached to the soul. If our desire for the activity is mild, then the duration of the bondage will be for a short time. On the other hand if the passions are stronger, the duration of the bondage will be for a long time. The minimum time could be a fraction of a second and the maximum time could be thousands or even millions of years. After
producing the result, the karma will separate or detach from the soul. 3. Anubhäga Bandha or Rasa Bandha (Intensity of Attachment of Karma)
When karma produce the result, the intensity of the result is determined by the severity of the Leshyas (any one of six Leshyä) along with passions of the soul when the karma were originally attached to it. This phenomenon is called Anubhäga or Rasa bandha. The intensity of karmas depends upon how intense our passions are at the time of our activities. The lesser the intensity of our passions, the less strong is the resulting effect of the karma; the greater the intensity the stronger
the resulting effect is. 4. Pradesha Bandha (Quantity of Karma)
The quantity of karma particles that are attached to the soul by our activity of body, mind, and speech (known as Yoga) is called Pradesha Bandha. If the physical vigor of our activities is weak, then we accumulate a smaller number of Kärman particles, but if the physical vigor is stronger, then we accumulate a larger number of Kärman particles on our soul. The higher the number of Kärman
particles bonded, the stronger is the resultant effect. Summary Primarily, the pattern of vibrations created in soul is classified by its various actions:
Soul's illusion (Mithyätva) and passions (Kashaya) are responsible for the duration (Sthiti) and the intensity (Anubhäga or Rasa) of Karma bondage. Soul's activities of body, speech, and mind (Yoga) without passion are responsible for the
Prakriti and Pradesh of Karma bondage Note - Here it is considered that passion includes Mithyatva (Illusion), Avirati (Lack of self-restraint),
Pramäda (Spiritual laziness), and Kashaya (passions - anger, ego, deceit, and greed) In summary, the soul's passions are responsible for the duration and intensity of the karma and the soul's activities of body, speech, and mind are responsible for the types and the quantity of the karma. It is due to the intensity and the duration of the karma bondage that the soul passes through many pleasure and painful situations and suffers. Hence one needs to get rid of Mithyätva, Avirati, Pramäda, and Kashaya (Collectively known as Mohaniya karma) to progress spiritually and attain liberation. 04 Classification of Karma Different Classifications of Karma
Dravya Karma and Bhäva Karma Ghäti Karma (Destructive to soul's virtue) and Aghäti Karma (Non Destructive to Soul's
virtue)
• Punya and Pap Karma (further explanation in chapter B10) The bondage of karma is classified into eight categories according to the particular attribute of the soul that it obscures. These eight categories of karma are divided into two major groups known as Ghäti karma, which subdue the qualities of the soul, and Aghäti karma, which relate to the physical body, mind, and physical environment of the living being.
Page 68 of 398
Compendium of Jainism - 2015