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6 First Steps to Jainism
3. How does Karma matter get attached with the soul?
After dealing with the Karma matter, we come to the second and more important question of the nature of attachemnt of Karma matter with the soul. This issue is the core of heart of Jain thought and to some extent it has been dealt with in Pt. I while dealing with Seven Fundamentals. However, that discussion was primarily from the point of view of the soul and its journey in this world. We shall now deal with this subject from the point of view of Karma which is the subject under discussion.
The process of attachment of Karma (it should imply Karma matter) with the soul can be divided into two parts (i) entrance or introduction of Karma into the soul, (ii) attachment proper or retention of Krama by the soul. The former is called Asrava or Influx and the latter is known as Bandh or Bondage as they denote entry into and the binding of the soul by the Karma respectively.
14. Entrance or introduction of the Karma into the soul
All Influx or Asarva of Karma into the soul may or may not be followed by a become bondage or bandh, but bondage is always preceded by Influx. In higher stages of spiritual development or progress of the soul (Gunasthans to be dealt with separately) when the soul is passionless, the Karma entering the soul leave it simultaneously, staying just for one Samay (smallest division of time), which need not constitute bondage. However, all bondages i.e. bandh of soul by Karma must be preceded by entrance or Influx or Asrava as without such introduction or influx the Karma cannot bind the soul. The line of distinction between the two is very fine so much so that in its broader concept bondage includes influx and the causes for the latter (influx) are also included in the list of causes of the former (bondage). This will be clearer as we continue this discussion. Let us first discuss the influx, introduction or Asrava of Karma into the soul.
15. The unliberated worldly (Sansari) or contaminated (with Karma) soul is undergoing constant vibrations which are due to the effect of the old Karma already attached to the soul. These vibrations in the soul space are called YOGA-distinct from the other meanings of word YOGA like meditation, concentration or addition. In the external world they are manifested through the body that the soul may be occupying. The Yoga is of three types depending on the results of the vibration of the soul in (i) body, (ii)
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