Introduction to Jainsim

Author(s): Dewan Bahadur A B Lathe
Publisher: Jain Mitra Mandal

Page 13

JAINISM
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gives rise to the On the contrary,
Asravas of auspi
body on a wrong path and to be overtalkative, Asravas of the Karma of inauspicious name. guile-less native and moderate talk gives the cious name. The Asravas of the name of Teerthankar are the result of pure faith, complete modesty, faultless conduct, unremitting love of learning, indifference to worldly life, charity and penance to the best of one's ability, reverence for ascetics, assistance to the needy, reliance upon the teachings of Arhats, Acharyas and the well-read, unfailing observance of the sixfold daily duties like Samayik and Pratikraman, promotion of the cause of religion by self-sacrifice and spead of knowledge & sympathy with the pious. The Asravas of the low Gorra Karma are the result of censuring others, praising one-self, concealing the merits of others and pretending to have what one really has not. Conduct opposite to it leads to higher Gotra Karma. Obstruction to good cause brings on the Asravas of Antaraya. The causes of the Asravas of the eight kinds of Karmas will be known from this.
Now the principle of Bandh or bondage. It is defined as the mutual entrance, into each other's spheres, of the soul and the Karma. When the soul is attacked by the passions like anger and love, it takes on the Pudgal [material] particles fit for the bondage of the Karmas, just as a heated iron-ball takes up waterparticles in which it is immersed. This is the bondage of the Karmas. The bondage is fourfold: (1) Prakrati Bandh (2) Sthiti Bandh (3) nAubhag Bandh and (4) The fourfold bondage Pradesh Bandh. There are eight primary and hundred and forty-eight secondary Prakritis or qualities of the Karmas as a thing has the quaility of being sour, salty and so on. One obstructs knowledge, another obstructs intuition (insight), another confuses truth and falsehood, another leads