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influx of Karma particles. The Karma particles which come to the soul as a result of influx then become associated with the soul. This process is known as bonding (Bandha). The bonding of Karma particles has four aspects: Nature (Prakṛti), i.e., the kind (knowledge-obscuring, deluding, etc.) of Karma quantity (Pradeśa), i.e, the number of Karma particles; duration (Sthiti), i.e., length of association; and, fruition (Anubhāga), i.e. the intensity of consequence of Karma. The nature and quantity of Karma that become associated with the soul depend on the nature and intensities of the activities (Yoga) which caused the influx. In other words, the intensity of desire or thought-activity, intentional or unintentional character of activity, dependence of the act upon living and nonliving substances (Adhikarana) and one's own position and power determine the kind of Karma and the number of Karma particles which are attracted towards the soul. This has been described by Acarya Umāsvāmī in Tattvärthasūtras:
Tivramandajñātājñatabhävädhikarapavišeṣebhyastadriseșa
The duration and fruition of Karma are determined by the passions (Kaṣāya) and the state of mind. of the living beings. This has been stated in Gommaṭasāra Karmakaṇḍa:
joga payaḍipadesa thidianubhaga kasayado hosti aparigaduchhinpesu ja bandharthidikaranam yatthi
The nature and quantity bonding of Karma are caused by thought-activity, and duration and fruition bonding, by passions. In the eleventh stage of subsided delusion (Upasantamoha), where the deluding Karma exists in a passive state and does not operate (i.e., is not subject of modification), and in the twelfth delusionless (Kṣīnamoha) stage and in the thirteenth stage of active omniscient conqueror (Sayoga Kevali), where the passions have been destroyed, there is no cause for bonding. In the fourteenth stage of inactive omniscient, there is no bondage. The fourteen spiritual stages have been described below.
There are thirty-nine different kinds of activities that lead to the influx and bonding of Karma particles. These include the activities of the five senses (of touch, taste, smell, sight and hearing), activities involving the four passions (anger-Krodha, pride-Mäna, intrigue-Maya and greed-Lobha), activities involving violence (Himsā), untruth (Asatya), stealing (Steya), unchastity (Abrahmacarya) and worldly attachment (Parigraha), and, rational activities (Samyaktva), irrational activities (Mithyātva), experimentation (Prayogakriya), mental pain to oneself or others (Paritōpikikriyā), infatuated desire to see a pleasant or unpleasant object (Darsanakriya), etc.".
The activities of the worldly soul have also been classified in the following manner: There are 3 phases of each activity, determination (Samārambha), preparation (Samārambka) and commencement (Arambha). Each one of these may involve the activity of mind, speech and body, giving 9 variations. A person can do the act himself, can get it done by others or can just give the approval for the act. Thus we get 9x3=27 types of activities. These 27 types multiplied by 4 different passions (anger, pride, intrigue and greed), yield 108 different shades of activities.
Thought-Activity and Spiritual Stages (Gunasthana) of Soul
A worldly soul can have the following five different kinds of thought-activities:
1. तीव्रमन्दज्ञाताज्ञातभावाधिकर णवीयं विशेषेभ्यस्तद्विशेषः । - Tattvārtha, 6-6
2. जोगा पर्याडपदेसा ठिदिमरणुभागा कसायदो होंति
अपरिणदुच्छिण्णेसु य बंधट्ठिदिकारणं णत्थि । - Gomatasāra Karmakānda, 257
3. See Bibliography, Reference No. 2
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