Anandrushi Abhinandan Granth

Author(s): Vijaymuni Shastri, Devendramuni
Publisher: Maharashtra Sthanakwasi Jain Sangh Puna

Page 776

Human Nature and Destiny in Jainism
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to possess passion (Kaşāyas) due to the influence of nescience (avidyā) which is as much beginningless, as the Jiva itself. Both jiva and avidyā, being beginningless, it is not easy to say when the jiva came in contact with avidyā. In fact, their contact is also beginningless. So, due to the influence of passions, the jīva gives up its intrinsic nature and falls into bondage. These passions are supported by what is known as 'Yoga', that is, the vibrations or activities of body, of speech and of manas. In fact, these two, that is Kasāya and Yoga, are regarded as the main causes of bondages.2 "Now the principle of Bandha or bondage", says a Digamabara Jain, Mr. Lathe,"is defined as the mutual entrance into each other's spheres of the soul and the Karman. When the soul is attached by the passions like anger and love, it takes on the Pudagal (material) particles fit for the bondage of the Karmas, just as a heated iron ball takes up water-particles in which it is immersed. This is bondage of the Karma." Being associated with attachment and aversion, the Jiva takes in such Pudagalas as are capable of producing Karman. This taking in of the Karman is bondage.
The Siva is intrinsically formless (amūrta), but due to its connection with Kaşāya and Karman from time immemorial, it appears murta (with form) and so, it takes in only mūrta-karma-Pudagalas, and those very karmaPudagalas appear as Karmans later on. This is what is called 'bondage.' Kundakunda says that Mithyātva (perversity), ajñāna (nescience), and avirati (intense attachment) are the three beginningless forms of the consciousness informed with moha. According to Nemicandra it is of five kinds: (1) Ekānta, (2) Viparīta, (3) Vinaya, (4) Saṁsaya, (5) Ajñāna. The fourth Karmagrantha, however, notices these five varieties :
(1) ābhigrāhika, (2) anābhigrāḥika. (3) ābhiñiveșika, (4) sāniśayika, and (5) apābhoga. Attachment to a view inspite of the knowledge that it is wrong is abhinivesika. To keep a doubtful attitude even towards what is wellestablished is sāniśayika. What is due to the incapacity of the mind to think and is found in such organisms as have not developed all the sense-organs is anābhogamithyādarśana.6 Mithyādarśana' (perverse view) lies at the root of all evils, and whatever misery there is in the life of a soul is ultimately due to it.? Dr. Tatia rightly observes thus, "It is the darkest period of a soul's life when there is unhindered working of this mithyātva. The soul gropes in the darkness, formulates wrong views about truth, and trades upon many a path, none leading to the region of light. The mithyātvakarman lies heavy on it, it blockades all paths leading to light. Saniyaktva or samyaka-darśana dawn only when the potency of this mithyātvakarma is reduced and made ineffective to an appreciable extent in course of time naturally or due to the influence of the instructions of persons who know the truth."
The next kind of bondage is Avirati, meaning non-abstinence or lack of control against dosas. It is also of five kinds-(1) Hiṁsā (injury), (2) Ansta (falsehood), (3) Caurya (stealing), (4) Abrahm incontinence) and (5) Pariagraha (attachment towards a thing which has not been given to him). From a different standpoint these are forty-two varieties of this cause of bondage.
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