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Jaina Philosophy and Religion that we find here must be understood as referring to bondage in respect of flavour. The idea is that the scriptural rule to the effect that at the time of experiencing the cause-of-bondage appropriate to one karma-type there is also a bondage of the other karma-types should be understood as referring to bondage in respect of karmic particles, and not to that in respect of flavour. So, the net conclusion is that the separate mention of cause-of-bondage refers not to the bondage in respect of karmic particles but to that in respect of flavour. So, on conceding that experiencing bondage in respect of karmic particles is simultaneously possible for a number of karma-types, there remains no difficulty about the just quoted scriptural rule. On the other hand, the different causes-of-bondage enumerated in connection with the different karma-types are responsible only for the bondage-in-respect-of-flavour pertaining to those karma-types; so the separate mention of causes-of-bondage that we find here remains equally free from difficulty.
When things are thus specified, the just quoted scriptural rule and the separate mention of causes-of-bondage that we find here remain equally free from difficulty. Even so, it has been further understood that when the separate mention of the causes-of-bondage is defended by suggesting that the mention refers to bondage-in-respect-of-flavour, then this defence too has in view just the equality of bondage. That is to say, at the time of experiencing a cause-of-bondage like jealousy-in-respect-of-knowledge, there is chiefly bondage-in-respect-of-flavour of a karma-type like knowledge-obscuring karma, as for the other karma-types that are simultaneously bound down, there is bondage-in-respect-of-flavour in their case too, but it obtains in a subordinate measure. For, it is impossible to maintain that bondage-in-respect-of-flavour obtains for just one karmatype and not for the others that are simultaneously bound down. The reason is that whatever karma-types experience on account of yoga (activity) bondage-in-respect-of-karma-particles, the same simultaneously experience on account of passions (kaşaya) bondage-in-respect-of-flavour. Hence the separate mention of causes-of-bondage we find here can be defended by suggesting that it refers to bondage-in-respect-of-flavour and that obtaining chiefly and primarily.
Again, the separate mention of the causes of bondage of the auspicious and inauspicious sub-types of each karma-type clearly helps man understand as to which set of good activities leads to the bondage of a particular auspicious karma-type as also which set of evil activities leads to the bond
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