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I am the Soul they get absorbed by a jiva, the passionate feelings in a jiva contribute to the karmic atoms developing infinite rasa. Rasabandha is that which destroys the gunas – virtues of a jiva.
Just as hay is tasteless and bland but when it gets into the stomachs of different animals and turns into milk it develops varying density and fat content, guna varies too. This difference is noticeable in the milk of cow, buffalo and goat. Similarly, the passionate feelings have varying intensity in various jivas when they absorb karma. As a result, the rasa, which manifests the ability of karmas to provide results, also varies in intensity and when it arises, it provides results as either intense or feeble rasa.
Rasa or the sub-part is of two types. Intense and feeble. These sub-parts are present in both good and evil dispositions. The rasa in good disposition has been given the simile of sugarcane juice for it is enjoyable like the sweet and tasty sugarcane juice. The rasa in evil disposition is compared with neem juice. Neem juice is bitter and so also the fruits of evil disposition are sorrowful. In both these rasas there are varying degrees of growth and reduction, they are intense, more intense, most intense and feeble, more feeble and most feeble - which are called shadguna hani-vriddhi.
Thus the jiva suffers for its karmas in a certain disposition, at a certain place, on a certain scale, for a certain period in a certain intense or feeble form. The passionate feelings of the jiva and medium of the nature of its interaction are the main reasons for these four types of bondage. When a jiva gets into an affected disposition, it begins to nurture passionate feelings and its interaction gets affected in the refuge of those various feelings.
Just as the animate atma plays a role in doing the karmas, it is also present at the time of the rise of karmas as a result of the transformation of the inanimate karmic atoms into karmas. Only those karmas which had got attached to the atma have risen and
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