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Soul
beginningless time. Pudgala comes and goes; it is always unstable; and hence the Body which is made up of Pudgala is also unstable. Like the Body, the Mind and the Words are always wanting in stability. These unstabilities viz:— of the Body, the Mind and the Words are called in Jaina philosophy, 'Kaya-yoga', 'Mana-yoga' and 'Vaçana-yoga' respectively. On account of these three forms of the Yoga or 'Torpor', Karma flows into the soul. Yoga, is thus 'Asrava'. The Jaina's consider two forms of the 'Asrava', called the Karmasrava and Bhāvāsrava. The water which comes into the pond through a channel is also called 'Asrava' and similarly, the Karma which is essentially opposed to the nature of the Jiva and which flows into it through the three channels of the Yoga, is called Karmāsrava. The three forms of the Yoga which serve as channels for the in-flow of Karma constitute what has been called Bhāvāsrava.
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BANDHA
'Asrava' leads to 'Bandha' or Bondage of the soul. On account of Yoga, there is Karmāsrava i.e. Karma begins to collect in the soul, bringing about its bondage. These Karma Pudgala's, in-form every 'Pradeśa' (Part) of the soul, operate in accordance with their 'Prakṛti' (nature), give rise to varied 'Anubhāga' (intense or low feelings) and thus persist in their 'Sthiti' (stay) in the soul. Hence the 'Bandha' or Bondage is considered with reference to 'Pradeśa', 'Prakṛti', 'Anubhāga' and 'Sthiti'. It is to be noted that along with the Karmasrava or in-flow of Karma into the soul, Kaṣāya's or passions make their appearance and as a consequence of that, the Jiva goes straight to the path of its own Bondage, by continuing to take in the Karma Pudgala; there arise in it 'Mithyatva' or false faith, 'Asamyama' or non-restraint and 'Pramāda' or delusion, and thus the Bondage of the soul becomes complete. Accordingly, 'Yoga', 'Kaṣāya', 'Mithyātva', 'Asamyama', and 'Pramāda' are said to be five-fold causes of the Bandha of Jiva.
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