Jaina Karmaology

Author(s): N L Jain
Publisher: Parshwanath Vidyapith

Page 57

52 13. Moreover, it has also been pointed out in chapter 6 that karmic influx and bondage has two varieties : (i) a-passional and (ii) passional. The passional bondage is strong and long-term one and results from the activities of householders in general. In contrast, the a-passional bondage is loose and results from the careful activities of ascetics which is a short-term one causing only influx of karma without bondage. Thus, activities could also be classified in two-types- (i) activities (with passions) which cause karmic influx and bondage and (ii) activities (with a-passions or carefulness) which cause influx only. The first type of activities lead to rebirth while the other type of activities do not lead to rebirth. 14. It has been stated that the succeeding causes have always the preceding causes as their precursors. However, there is no such rule about the succeeding causes. The earlier causes may or may not be there. For example, the wrong faith may be followed by all other succeeding causes. But when there is non-abstinence as the cause, the preceding cause of wrong faith may or may not be there. 15. The aphorism 8.1 has only the term 'causes of bondage'. The question arises-bondage of what ? With reference to context, it is gathered that it is the bondage of karmas. Thus, the term karma indirectly appears in the meaning of this aphorism. In fact, the term 'karma' appears in 8.2. Its general meaning and function will be detailed under 8.2 and 8.4
The causes of bondage have been detailed in aphorism 8.1. However, one has to clarify a doubt. The soul is non-mattergic. It does not have conse-organs like hands etc. It also does not have the power of recieving. How the soul could bind the mattergic karmas ? This point is answered through the factual presumption that there is no early or late relationship between the successions of bondage of soul and karmas. Their relationship is beginningless. There has never been the case-the soul was earlier and the karmas were later or the reverse of it. This leads to refute the absolute non-mattergicity of the soul. Thus, there could be karmic bondage with the beginninglessly-bonded (and therefore mattergic) soul just like water being attached with red-hot iron ball. The following aphorism defines the term 'bondage' on this basis:
SAKAŞYẤTVÄT JĪVAH KARMANO YOGYAN PUDGALAN ĀDATTE, SA BANDHAH 8.2