Gandharwad

Author(s): Ratnaprabhvijay, D P Thaker
Publisher: Jain Granth Prakashak Sabha

Page 20

. 16 . this world lived a similar life in the other world. S'ramana Bhayavān Mahāvara Swamî removes his illusion by the following explanation.
Attainment of re-birth or existence in the other world depends upon the Karmas of an individual. The Karmabandhamwhich binds the soul to the body—is caused by mithyātva ( wrong belief ), a-virati (non-renunciation ) pramada (carelessness ), and yoga ( vibrations set up in the soul through mind, body, and speech ). Para-bhava, being dependent upon Karma, happens to be vicitra like Karma. So, if the life in two existences were one and the same, there would be no scope for an increase or decrease in it. In such a case, one who is rich in this life would become rich in the next life also, and a poor man in this life would remain poor in the next life as well. Thus, there would be nothing like progress or retardation, if this and the other life were to be the same or identical. And consequently, there would be no justification for the practice of religious duties and pious deeds in this world.
This shows clearly that similarity or identity between the two bhavas or existences would never be possible, and the belief is refuted by means of Veda-padas like “S'rugālo vai esa jāyate yah sa-puriso dahyate” etc. also.
vi) Bandha and Moksa: Since body and soul are connected with each other as hetu and hetumat, they must have perpetual continuance. The tendency of body is such that it becomes the cause of the future body and effect of the past Karmas. In case of an anādi santīna also, that which is the cause of future body and effect of the past one, becomes decidedly a perpetual continuance of body and Karma. This proves the existence of Karma-bandha.
The mutual relation between Jiva and Karma is endless and beginningless (anādi ananta ) like sky, and at the same time beginningless but limited (anādi sāntu ) like that between