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I am the Soul
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atma, independent of everything, unattached and therefore karma bhava is not the bhava of the self but only a perversion. This is the difference between a Mithyatvi jiva and a samakit jiva. Karma bondage is not ignorance, the karma thought is ignorance. In the samakit, the karma bhava would have been left behind and the moksa bhava would now be manifest.
Now, Srimadji talks about the reasons of karma bandha and its path -
जे जे कारण बंधना, तेह बंधनो पंथ;
a alcut Goh G911, Targ wa sia .....88
Attachment and aversion are the two major reasons of karma bandha. With a little elaboration – mithyatva, avrata, pramada, kashaya and yoga are the five reasons of karma asrava and bandha. The presence of these reasons and the attachment towards them holds down the jiva on that path.
Normally it so happens that we can understand a person having an attachment towards some thing or somebody. But how can there be attachment for attachment? It is not a substance visible to the eyes that we may see and develop an attachment towards it. But if we evaluate our inner self we realise that we go so much out of the way to appease a person so that the attachment that we have in him continues unabated. How well we look after him! How we try to please him with body, mind and wealth! Even if we do not have the means, sometimes we go beyond our means and how we exert to retain the attachment with the attached person! In fact, even without doing none of this for the other person, the feeling of attachment within us still needs to be fed. Without dependence it does not get fed. Therefore, we make this person a prop and pamper the feeling of attachment that is within us.
What an effort just to ensure that the attachment of that person towards us does not reduce in any way! This is attachment towards attachment.
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