Jain Journal 1969 07

Author(s): Jain Bhawan Publication
Publisher: Jain Bhawan Publication

Page 40

JULY, 1969
The What
Asrava means the influx of matter in the domain of spirit infused in the spirit's own perverted calls ; and bandha is the retention of that infused matter with the spirit for a certain length of time. This shows that asraya and bandha are the two states of mutuality of the self (java) with matter (pudgala). They are viewed from two angles ; one psychic (bhāva) pertaining to the soul-side and the other material (dravya) pertaining to the matter-side. From these angles they are sub-divided as the psychic influx (bhāvāsrava) and the psychic bondage (bhāva-bandha), and the material influx (dravyāsrava) and the material bondage (dravyabandha). Since both of these categories are equally applicable to both the logically independent and emprically identical series of the soul and matter, they are therefore, relative to karman.
The Why
The causes of asrava and bandha lies primarily in the avidyā of jiva which is prevalent since eternity. It reveals that the knowledgeattribute (jñāna guna) of the soul is perverted by its very birth. It is accompanied by delusion (moha) which affects, wholly or partially, the darśana as well as the caritra-attributes of the soul, giving rise to wrong belief (mithyā darśana) of various types and wrong attitude (mithyā căritra) subsuming in itself the non-restraint (asamyama), carelessness (pramāda) and vibratory states (yoga) of the soul. Kunda Kunda collectively calls them as adhyavasāna.? Adhyavasāna thus drags the soul into the miseries of the world.
Adhyavasāna is rooted in the identity of the soul with other beings. 8 In this state the soul loses its self-confidence. It becomes the slave of others, and seeks dependence. Thus accepting dependence it functions otherwise. The otherwise functioning qua-dependence sows the seeds of the miseries of the world, and originates the mutuality of the soul and the matter. The mutuality is such that any vibration in either side produces similar echo in the other side. This blind mutuality is essentially the cause of bandha. The chain of misbelief (mithyātva), attachment (rāga), aversion (dveșa) and other passions (kaşāyas), therefore, goes on endlessly.
* A. Kh. K. kavya, 115, 284. ? Ssr., 365, 268, 269. & A. Kh., to 265. • Panc., 2-73, 76.