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130
THE PASSAGE FROM NESCIENCE..
into the soul. So äsravas like bandha, have two conditions physical and psychic. The psychic conditions (bhāva) lead to physical conditions (drayya). The inordinate taste for worldly things, impure emotions, hankering after and indulging in sensual pleasures, causing anguish to fellow-beings, and slandering them openly or covertly, constitute the springs of evil.109 So do the different animal-instincts, the different soul-polluting-emotions, the tempting senses, suffering and wrath, undesirable thoughts and corruption of the facilities of perception and will.'10. Souls affected with passions have got mundane in flow causing the cycle of births and rebirths ( samparāyika ) and those without passions have transcient in flow (iryāpatha).111 The mundane-inflow of the thirtynine kinds (i.e., five caused by senses, four by passions, five by vowlessness and rest twentyfive are caused by twentyfive kinds of activity). However, the senses, passions and vowlessness are the causes and the twentyfive kinds of activity are their effects. 112 The differences in inflow in different souls arises from the differences in intensity (tīvra-bhāva), mildness (manda-bhāva), intentional and unintentional conduct (jñāta and ajñāta-bhāva), dependence (adhikarana; and position and power (virya).113 Then there are different causes of the inflow of each of the eight types of karmas causing bondage, which have been dealt with in great details. '14
Karma is the material cause of bondage, while Jīva with passions is the efficient cause. Without karma, there can be no bondage, as there can be no butter without milk. Therefore, we find karma and bondage sometimes referred to as synonyms. This is also corroborated by the fact that the classification of karma are practically the same as those of bondage.
109 Ibid., 146
110 Ibid., 147. 111 Umāsvāmī, T. Sat. VI. 4. 112 Ibid., VI. 5.
113 Ibid., VI. 6. 114 Ibid., VI. 10-27; Nemicandra. Dravya-Sangraha, 31; Gommațasära
(karma-kānda), 787-810.
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