Basic Principles Of Jainism

Author(s): Narayan Lal Kachhara
Publisher: Narayan Lal Kachhara

Page 36

The second kind of bondage pertains to the sthiti or duration of each of such karmas. The duration of the bondage must be co-extensive with the duration of the karma itself. The duration is dependent upon the time taken for shedding it off. The duration of the bondage and its intensity depend upon the intensity of the passion causing bondage. The stronger the passions the greater are the length of duration and fruition of the bondage. While this is so with regard to the inauspicious karmas, in the case of auspicious Karmas, the intensity of the fruition is less. The duration is measured in terms of sagaropama years. The minimum length may be any unit of a muhurta (48 minutes).
Anubhaga (intensity) means the intensity of experience when the fruition of karma takes place. Suffering in the case of inauspicious karmas and enjoyment in the case of the auspicious ones may be mild, great or intense. This depends upon the passions and activities which produce the karmas.
The fourth variety of bondage is pradesa or the quantity of karmas that interpenetrates. Since bondage results in the existence of the soul and karma in unison, we speak of Pradesa. When there is an incessant influx of karma into the soul, the latter attracts the matter which occupies the spaces of the soul
Samvara or Stoppage of Influx
Samvara or stoppage of the influx of new Karmas is the first significant step in the process of liberation of the soul from karma. Samvara is the opposite of Asrava; it is so called as it prevents the entry of karma into the soul. Umasvami has given a precise definition: "Obstruction or stoppage of influx is Samvara". It is the harbinger of spiritual development that closes the entry for new karmas.
Just as Asrava is of two kinds, viz., bhavasrava and dravyasrava, there are also corresponding kinds of samvara: bhavasamvara and dravyasamvara. Freedom from attachment and aversion stops the influx. Bhavasamvara can be brought about by various means. Since the activities of the body, mind and speech as also the passions are the causes of the influx of karmas. Samvara can be achieved only by controlling them. There are accordingly many varieties of bhavasamvara: vrata (vow), samiti (carefulness), gupti (restraint), dharma, anupreksa (reflection), parishahajaya (conquest over hardships) and charitra (right conduct) (these are further discussed in chapter 13).
Continuing the earlier simile, if the entry of water into a boat through a hole is to be stopped, the hole must be plugged. If the wind is blowing in through the window the window must be closed. This is the common sense remedy. The same principle applies to stoppage of influx of new karmas. If the influx is to be stopped, the activities which cause it must be stopped.