Jain Journal 1972 04

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

Page 23

160
The karmic matter which adheres to the soul for a long or short space of time according to the intensity or dullness of the jiva's passions like rāga (attraction) or dveşa (repulsion), etc., is called sthiti-bandha.
JAIN JOURNAL
What fruits, good or bad, acute or dull, the karmic matter will produce is determined at the time of bandha by the varying degrees of the reactions of the passions (raga, dveşa, etc.) of the jiva. The bandha that is pregnant with the power of producing such fruits is called anubhavabandha or rasa-bandha.
The number of the karmic particles that are drawn towards the jiva for attaching themselves to it is determined by the nature of the jiva's mind, speech and body, that is to say, if the action is on a large scale or intense, the number of the karmic particles is large, if it is on a small scale or lacking in intensity, the number is small. This particular kind of bandha of a varying magnitude is called pradesa-bandha.
Punya (Virtue):
The fifth principle is punya. The karmic vandha which is brought about by the good or righteous action of the jiva's mind, speech and body, and is pregnant with the potentiality of bearing happy fruits, is called punya. Auspicious karma attaches itself to the jiva as a result of the later's works of charity, such as gift of food, drinking water, accomodation, bedding, clothes, etc. to the monks, its pious resolutions, and homage to the Tirthankaras, the religious gurus, etc. As fruits of one's righteous karma, one comes to possess physical and mental happiness, health and beauty of the body, property, fame, etc.
Pāpa (Sin):
The sixth principal is pāpa, which is the very contrary of punya or virtue. Sin is the bondage of karma which is brought about by the evil actions and reactions of the mind, speech and body of the jiva, and contains in itself the power to produce evil and unhappy results. Violence, telling of lies, stealing, sexual incontinence, attachment to the objects of enjoyment, anger, self-conceit, deceitfulness, avarice, etc., are the evil propensities which entail the jiva's bondage to the karma of sin; and the painful consequence of this karmic bondage is suffering from various physical ailments, deformed and ugly body, birth in the animal life, as beast, bird, insect, etc., birth in hell or poverty and privation. The soul, shrouded in sinful karma, cannot progress in self evolution, but gets more and more entangled in karmic matter and drifts like a waif in