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Á SOURCB-BOOK IN JAINA PHILOSOPHY
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stages of gunasthānas. Because the normal human activity is in existence, but there is the total absence of the passions and emotional upsets (kaşāya). By this, there is no bondage worth the name which leads to the furtherance of sarsāra.
Yoga and kaşāya operating together would create bondage which is more endurable and whose effects have to experienced before their freedom. This type of bondage arising out of the yoga and passions (kaşāya) is called sthitibandha. In other words, the kārmic bondage that the soul gets through jñānāvaraṇa karma etc. and the duration the karmic bondage in the atma pradesa is called sthitibandha. 1
The soul by its activity and kasāyas attracts kārmic particles both of auspicious and inauspicious nature. If kārmic particles give rise to auspicious results it is called auspicious karma (subhakarma); and the karmic particles giving rise to inauspicious results is called aśubhakarma. After the rise of the karma, they experience the fruition of the kārmic bondage may be in various intensities and duration according to the nature of the kärmic particles. This type of variations is determined at the time of kārmic bondage. This is called anubhāgabandha.
The kārmic bondage expresses itself on appropriate occasions and at that time there is the udaya or the rise of the kārmic experiences with various intensities. If the occasion is not appropriate the kärmic particles may rise, but without giving any fruition may disintegrate themselves as material particles. As long as the appropriate occasion for fruition does not arise, the experience would not be possible. The rise of the kārmic particles for fruition gives rise to the experiences of karma and the exhaustion of karma. The experiences of karma depend on the nature of the kārmic particles. For
1 Sthitih kālāvadhāraṇam. 2 (a) Bhagavati 1, 4, 40 výtti.
(b) Anubhāgo raso jäeyaḥ. (c) Tattvärthasūtra 8, 22-vipākoănubhāvah I.
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