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Jaina Karmology
55 Q. It has been said that the wrong faith etc. are the causes of bondage. How they could be called as 'bondage'? A It is correct that they are causes of bondage. But they are so with respect to the intake of new karmas. However, they are also the effects of the earlier-earned karmas corrosponding to which the soul becomes (volitionally) dependant on them. Thus, they are also called the 'bondage' themselves.
The term may have the meaning with respect to the accusative case. Accordingly, it is called a bondage which transforms the soul with the colours of wrong faith etc..
The term 'bondage' has a meaning with respect to the nominative case. Accordingly, the bondge is the agent which obstructs the capacity of the living beings to acquire absolute knowledge, conation and bliss alongwith dissociation of physique-making, status and obstructing capacities which are their true characteristics. The term may have a meaning with respect to the abstractive case. Accordingly, the binding is bondage with reference to the action of making the soul dependant. Q. It is opined that there could be no common relationship between the karma and bondage in the abstractive case (they are different from each other). A. This is not correct. The karma and bondage are normally nondifferent from each other as in the case of knowledge only'. Thus, the common-substratumness could be there with reference to nondifference. Similarly, the meaning of 'bondage' may be expresed with respect to many other cases. 12. We see that there is always taking out of old paddy-stock and addition of new one in the granary of the house-thus it has a continuous and successive exit-entry processes. Similarly, the beginningless karmary of the living beings has always some accumulated karmas realised and, thus, reduced and many new karmas are earned and, thus, added. Thus, the processes of reduction and increase in the karmic stock is always going on.
Supplementary Notes 1. The commentary deals with the following points :
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