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Jain Theism Haribhadrasuri in his Sāstravārta Samuccaya says, “The doer of the Karma, the fruits enjoyer of the Karma, the transmigrator into the cycle of infinite (8.4 million) Jivas due to the deeds done and annihilator of the Karma through faith, knowledge, conduct and austerities is the worldly soul (Samsāri Jiva), is the Atman."38 Thus the soul is the doer of the deeds and not the body or the senses or the mind. The deeds done by the soul are Karmas. Karma is an outside matter sticking the soul and creating a veil, a layer on the soul.
In order to understand the nature of the bondage, we need to know all about the Karmas. Since we have discussed these aspects in detail in the previous section let us only note that Karma is full of Karma - Vargaņā or the Karma particles. The whole of the universe, according to Jainism is full of Karma-Vargaņā (Karma particles). Just like the dust particles that stick to our skin when we perspire, the Karma-Vargaņā sticks on the soul which results into a veil or layer on the soul, Quoting Gunaratna, Prof. S. N. Dasgupta expresses the relation between the two in the following words:
“The actual connection of the Karmas with the soul are like the sticking of dust on the body of a person who is besmeared all over with oll."39 The soul when is involved in activity, vibrations take place. These vibrations, just like the magnet, attracts the innumerable Karma Vargaņā which stick on the Jiva. The soul inspite of being all powerful with infinite knowledge and infinite faith, gets polluted by the Kārma Vargaņā when it is full of passions and aversions.40 Thus incoming of the Karma Vargaņā and its union with the Jiva is known as 'Karma Bandha' or Karma bondage. In bondage the Karmic matter unites with the soul by intimate interpenetration, Just as water unites with milk “or fire unites with the red hot iron ball.” There are forty two main channels, which are called Asrayas through which the Karma enters the Jiva : among these forty two, seventeen are considered the major ones. “The various kinds of Asravas are nothing but those ways by which one comes to be attached to the things of earthly life, which create in him attachment and false impressions. It makes him experience pleasurable or painful experiences, and thus, he moves continuously in
38. u: chat tani, til at fonament al naaf uffrafal HEYAT TRITHIUT: 11 -
Acārya Haribhadrasari Šāstravārtāsamuccyā 39. S. N. Dasgupta, A History of Indian Philosophy Vol. I p. 194 40. irritant 31-406FUT: 1
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