Hajarimalmuni Smruti Granth

Author(s): Shobhachad Bharilla
Publisher: Hajarimalmuni Smruti Granth Prakashan Samiti Byavar

Page 986

पंचम अध्याय : ३३
Vandha (Bondage) : The fourth principle is Vandha. It is the envelopment of the soul by the Skandhas or aggregates composed of innumerable particles of certain categories of Karma. There is a particular type of particles which, being attracted by the ignorance of the Jiva, the action of its mind, speech and body, and its reactions of attraction and repulsion, attach themselves to the soul and shroud it. These particles are called particles of Karma Varganā. In its essential nature the soul being pure, transparent, conscious and incorporeal, logically it cannot be bound by corporeal and unconscious particles; but from times immemorial it has undergone this bondage by forms kārmic matter. It is a bondage mysterious and timeless. This kārmic envelope is called in Jaina parlance Kärmana-sharira. In some Indian philosophies it is called Lingasharira. The Jiva is encased in the Kārmana-sharira from times immemorial, and, in consequence, subject to the impulses and reactions, caused by Karma. Attracted by these impulses and reactions, new karmic atoms of Matter are constantly following in and attaching themselves to the karmic envelope of the Jiva, and it is as a result of this instreaming and accumulating Karma that the Jiva has to whirl on the wheel of Samsāra and pass through the alternating experiences of pleasure and pain.
Kārmic Matter attaching itself to the soul assumes four forms: (1) Prakriti-vandha (2) Sthitivandha, (3) Anubhāva-vandha, and (4) Pradesha-vandha. When kārmic Matter attaches itself to the soul, its development is determined by the then action of the Jiva's mind, speech and body, that is to say, by the goodness or badness, intensity or dullness of that action; and it assumes a nature having the capacity to cover up certain specific attributes of the soul. This form of bondage is called Prakriti-vandha. It develops infinite variants in itself according to the differing energies of the mind, speech and body of the Jiva. But roughly they can be subsumed under eight heads: (1) Jnānāvarniya, (2) Darshanāvarniya, (3) Vedaniya, (4) Mohaniya, 5) Ayu, (6) Nāma, (7) Gotra, and (8) Antarāya.
Jnänāvarniya Karma covers up the soul's power of knowledge. Darshanāvarniya clouds its power of perception. Vedaniya Karma overcasts its intrinsic, infinite and unhorizoned bliss and makes the Jiva feel the evanescent pleasures and pains of the world. That which generates delusion in the Jiva in regard to its own true nature and makes it identify itself with or be attached to a not-self, is called Mohaniya Karma. The Karma which engulfs the soul's eternal poise in its unconditioned self-being and compels the Jiva to assume a body for a fixed period of time in each successive birth, is called Ayu Karma. That which eclipses the soul's formlessness and constrains it to put on forms, and under whose influence the Jiva comes to have perfect or deformed limbs, fame or obloquy, and various other representations of itself, is called Nāma Karma. That which covers up the soul's superiority to the worldly distinctions of high and low, and forces it to be born in superior or inferior strata of human society, is called Gotra Karma. And that which envelops the soul's inherent force and obstructs the Jiva's free enjoyment of the riches of the world or its generosity in charity, is called Antarāya Karma. There are many subdivisions of these eight principal categories of Prakriti Vandha, but it would be beyond our present scope to dwell upon them. The Kärmic matter which adheres to the soul for a long or short space of time according to
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