Jain Journal 1969 07

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

Page 41

32
The How
Now, the question is, how this mutuality hampers the infinite attributes of the soul. At the mundane stage the functioning of the soul takes shape in three ways, i.e., mind (mana), speech (vacana) and body (kāya).10 These are the three charging points in the orbit of the soul termed as the yogas. The caritra of the soul is shaped through them. Thus any change that occurs in mind, body and speech pre-supposes the corresponding change in soul's thought-activities (bhāvas). The change in thought-activities caused by certain prior condition brings about the molecular change in the orbit. The change in the orbit acts on the environment causing the latter's reaction to it. In this process of action and reaction something comes in and goes out of the orbit. What goes out is something repulsed out by the soul, and it gets a part of its blocked energy released in that way. But in reaction what comes in causes turmoil in soul's region and creates whirl-pools therein. Thus the inflown matter is captivated in that newly created situation. Also a part of soul's energy is itself captivated in that situation created by the inflown matter. So as soon as the whirl-pool gets subsided, the blocked energy-soul's as well as matter's-is released.11 Such a cycle of incoming and out-going never ends, unless the precautionary measures are taken up. Thus the captivation of soul and matter is caused by each other through mutual causal reaction (nimitta naimittika sambandha)12 that has absolutely no beginning and relatively no end.
In this mutuality, the initiative, as pointed out by Kunda Kunda, seems much active from the side of the soul. For the whirl-pools of passions are unconsciously formed by the soul. Thence the karmic matter gets life. Had there been no passions in the soul, no kārmic matter would have been retained frustrating the possibility of bandha.13 In this way asrava of karmas takes shape in two ways. The first, which gets life in the form of bandha, and the second, which passes away then and there.14 From the point of view of substance (suddha dravyärthikanaya) it is the soul that causes its bondage and release, and the matter is dummy neutral. The soul creates such situations on account of which the matter is retained or released. But from practical point of view the position is reversed. The rise of priority-bound karmas (pūrbakarmodaya) creats some such situations in which the soul's energy is
10 T.S., 6-1.
11 A. Kh., to 73, p. 134.
12 Pky., 60.
18 A. Kh. K. kavya, 114; Ssr., 176. 14 T.S., 6-4.
JAIN JOURNAL