________________
Karma Philosophy
295
bandha or anubhāga-bandha (bondage in respect of flavour). Of the milks of different kinds, some have more energy and some have less energy. Similarly, of all the auspicious or inauspicious karmas, some have intense flavour and some have mild one.
In his Tattvārthasūtra Maharși Umāsvāti states: śubhaḥ punyasya / aśubhaḥ pāpasya / (VI. 3-4). It means: the auspicious activity (yoga) causes the bondage of auspicious karmic matter, and the inauspicious activity causes the bondage of inauspicious karmic matter. But the science of karma declares that even at the time of auspicious activity, the bondage of inauspicious karmic matter takes place, and even at the time of inauspicious activity, the bondage of auspicious karmic matter takes place. So, the import, as shown by the Jaina thinkers, of the above-mentioned two aphorisms is that when the auspicious activity is intense (when the degree of passions is mild), then the flavour of high degree is bound in the auspicious karmic matter and the flavour of low degree is also bound at the same time in the inauspicious karmic matter. Conversely, when the inauspicious activity is intense (when the degree of passions is intense), then the flavour of high degree is bound in the inauspicious karmic matter and the flavour of low degree is also bound at the same time in the auspicious karmic matter. Thus keeping in view mainly the high degree of flavour bound in the auspicious karmic matter owing to auspicious activity as also the high degree of flavour bound in the inauspicious karmic matter owing to inauspicious activity, it is said in the abovementioned two aphorisms that the cause of bondage of auspicious karmic matter is auspicious activity, and the cause of bondage of inauspicious karmic matter is inauspicious activity. Thus, the statement made in the above two aphorisms is to be understood from the standpoint of the high degree of flavour; in this context the low degree of flavour of the inauspicious karmic matter, bound owing to auspicious activity, and the low degree of flavour of the auspicious karmic matter, bound owing to inauspicious activity, are not taken into account; for, as is found in everyday intercourse and also in theoretical treatises, it is a rule that usage takes place on the basis of what is predominant. The rule in Sanskrit is: prādhānyena vyapadesā bhavanti.
There are ten main states of karmas. They are as follows:
(1) Bondage (Bandha): Bondage is the state in which karmic material particles are assimilated by the worldly soul. It means interpenetration of the space-point of the soul and the fine particles of karmic matter like
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
