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THE DOCTRINE OF LIBERATION IN INDIAN RELIGIONS
condition that makes possible the inflow of karmic particles into the self is known as bhāvāsrava (subjective inflow of karma), and the actual karmic particles which enter into the self constitute the dravyāsrava (objective influx of karma).
Kunda kunda points out that desire, hate and delusion constitute the main cause of asrava, the inflow of karmas. The impure self attracts the karmic particles on account of yoga, desire, hate and delusion just as a magnet attracts iron-fillings to itself. So the psychic states associated with desire etc. constitute the first type of asrava which leads to bandha.
Bandha or bondage is due to the association of karmic particles with the self. It is the union of karmic particles and the self owing to passions and yoga. The union does not mean complete annihilation of the self's qualities but only a partial suspension of their function. Like asrava, bandha is also of two types. The physical conditions which are responsible for the mixing of karmas with the self are called bhāva-bandha and the actual karmic matter as attached to the self is termed as dravya-bandha 9
Asrava and bandha are correlated as cause and effect, and it is the äsrava that creates the ground for bandha. So the creation of bandha depends upon asraya which is the cause. If äsrava is checked, the bandha will automatically be denied its existence. It is necessary to understand the nature and consequences of asrava in order to be able to get rid of bandha and attain liberation.
It has already been stated that asrava is due to yoga and kaşāyas. In other words, yoga is the prime cause of asrava and yoga with kaşāyas is the cause of asraya and bandha both.
In Jainism yoga means the functional activities of mind, body and speech, and kaşāyas mean fourfold passions, i.e. anger, pride, deceit and lust. Each of the passions and each of the activities determines a particulars nature of bondage. The wordly self is always associated with the inflow of karma so long as it is involved in the activity of mind, body and speech through its inclination of attachment and aversion.
We have seen above that the term yoga is used in the sense of activity in Jainism. Bodily, mental and vocal activities constitute
8. 9.
Samayasāra, verse, 167; Dravyasamgraha, 32; Pravacanasāra, II. 83-84.
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