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karmas. The inflow of karmas in beings free of passions is called Īryāpathika (transient) and in beings with passions it is called sāmparāyika (worldly). Samparāya means world or cycles of rebirth. That which leads to cycles of rebirth is called sâmparāyika. The inflow of karmas in souls with passions turns into bondage that leads to cycles of rebirth, therefore it is called sâmparāyika. On dry and clean surface sand particles do not stick, they just move over. In the same way karmic particles come in contact with soul due to yoga but in absence of passions they are not bonded to soul, just move over. This is Iryāpathika Aśrava. Dust particles coming in contact with wet and sticky surface like that of wet jaggery or an adhesive coated film and stick to it. In the same way in a soul infested with passions the karmic particles flowing in due to yoga get bonded to the soul. This is Sāmparāyika inflow and bondage.
The indulgences of five sense organs, four passion, five transgressions of vows, and twenty five kinds of actions, all these are the causes of inflow. They all have their origin in passions. In all types of bondage the causes are same but all souls do not have similar bondage. This is because there is a variation in attitudes of all souls and bondage is only according to attitudes. Therefore, depending on attitudes there are variations in the type and potency of bondage. The reasons for this variation in attitudes are as follows -
The apparent cause of karmic bondage being the same, there are different kinds of bondage depending upon the low and high intensity of attitude. High intensity of attitude causes an intense karmic bondage and low intensity leads to a mild karmic bondage. For example, in case of two persons enjoying the same scene the bondage for an infatuated viewer is intense as compared to the casual viewer.
There is a variation in karmic bondage in instances of doing some thing intentionally and doing it inadvertently, although the activity is same. For example a person aims at and shoots a deer with an intention to kill, and another person aims at some non-living target but misses it, hits a deer and kills it without any intention of doing so. The karmic bondage of the intentional killer is more intense as compared to that of the inadvertent killer.
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