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AN EPITOME OF JAINISM Asrava and Bandha, both are mutually related to each other as cause and effect. Asrava is not only the antecedent cause of bondage but the consequent as well of a still anterior bondage: and so is the case with bondage. also. And this does not amount to moving in the vicious circle of cause and effect on account of their eternal continuity like the seed and the tree.
Now the objective influx is always in proportion to the strength and intensity of the subjective influx. The stronger and more intense the subjective, the quicker is the objective inflow and consequently the heavier is the load of karma on the jiva 'to cast off. But the subjective condition which makes influx possible is not the same with all the souls-though all souls are essentially the same. The subjective conditions of the different souls vary with the variation in the intensity and protensiveness of mithyátva, aviráti, kashaya, pramâd and yoga which the different souls become variously charged with to draw in foreign elements and thereby forge fresh links for their bondages. The intensity and protensiveness of these
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