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Part 3
Bandha
(a)
General Aspects
471
We are going to handle here the materials relevant to the following topics: (1) Mode of karma bandha, (2) Karma bandha treated in the category of bandha in general, (3) Types of karma bandha, and (4) Causes of karma bandha. Karma prakrtis will be treated in Part 3-b.
(1) Mode of karma bandha
472
1.6.55 expounds the mode of karma bandha in the way that jiva and pudgala (i.e., karma) are mutually bound, mutually touched, mutually penetrated, mutually tied up with sneha (cf. sneha-kaya in 1.6.56 in B-1) and remain in a mutually united state. It is exemplified by a simile of a boat with a hundred holes which remains under water due to the inflow of water through holes. This text must share the age of 1.6.56, i.e., the third canonical stage.
473
It is explained in V1.10.358 that the entire soul prade'sas of beings in all classes are thickly covered (avibhaga-pariccheda, without leaving any space) and interpenetrated (aviştita-pravestita) by the infinite number of each mula prakrti. This is likewise true with each soul prade'sa of all beings excluding the case of jnanavaraniya-darsanavaraniya-mohaniya-antaraya (i.e., ghatikas) of M (i.e., kevalis). Here it touches upon the concepts of ghatika (-aghatika) without so naming, the designations of which were probably offered in the post-canonical age because Umasvati, while distinguishing these concepts, also does not know these names. Ghatika-aghatika types of karma necessarily involve the concept of kevali samudghata, and the Prajn a pana XXXVI.710 talks about kevali samudghata and the expulsion of veda-ayur-nama-gotra karmas (agnatikas). This passage is however too early to occur yet in this stage, because the concept of 'slista bandha which must be closely related to the expulsion of aghatika karmas in kevali samudghata does not yet arise in the fourth canonical stage. Also a simple operation of grouping karma prakrtis into punya-papa divisions which have relevancy to ghatika-aghatikas is not yet performed in the fourth canonical stage, which make their first appearance in the T.S. VH.26 and bhasya. The concepts of ghatika-aghatika minus so naming must have occurred in the fifth canonical stage. We assign our text to the same period.
474
The Jainas attach the term avaraniya karma' to jnana and darsana. And they habitually explain the mode of karmic bondage in terms of avarana of the soul pradesa's much as the other schools do, for instance, Yoga school. However, the descriptions of the mode of karma bandha offered in these texts above patently reveal that they considered it in the way that each soul-prade's a as well as all the soul prade's as are interpenetrated by all types of karma
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