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JAINA DOCTRINE OF KARMAN
auspicious karmans. The first type of passions (anantānubandhin) leads to the bondage of the 'second degree group' of the auspicious karmans, there being no bondage of the 'first degree group' of intensityclasses in the case of the bondage of the auspicious karmans.1 The greater the impurity of the soul, the less intense is the bondage of the auspicious karmans. We have elaborated the point beforehand. These details about the bondage of intensity (anubhāga-bandha) are essential for the understanding of the Jaina doctrine of karman. This much do we state about the function of the passions in the bondage of karmic matter. Now let us state something about the function of the activity or vibrations (yoga) of the soul.
The space occupied by souls is densely filled up with karmic matter, and there is incessant influx (asrava), from all sides, of it into the souls which are ever involved in activity (yoga). The influx is not stopped for a single moment till the soul is completely freed from all activity. The volume of the karmic matter attracted varies directly as the measure of the activity of the soul. In other words, the more the activity or vibrations of the soul the greater is the influx of matter attracted. The bondage with reference to the volume of matter attracted and the space of the soul occupied by it is called spacebondage (pradeśa-bandha). The one function of activity, therefore, is to condition space-bondage. The other function that is attributed to activity is type-bondage (prakṛti-bandha), that is, determination of the nature and type of the bondage such as knowledge-covering, intuition-covering and others. Of course, the nature of the activity itself of the soul is determined by the passions and their various effects such as the predispositions created by them, and consequently, in the ultimate analysis, the determination of the nature and type of the bondage depends upon the passions and none else, yet because of the apparent concomitance in agreement and in difference of typebondage exclusively with the activity (yoga), it is held that activity (yoga) is the condition of type-bondage as well. Although the
[CH.
1 See Kg2, p. 65. 2 Cf. karma-pudgalānām eva yad grahanam sthiti-rasanirapekṣadalika-sankhya-pradhānyenai 'va karoti sa pradeśa-bandhaḥ. uktam ca: thii-bandho dalassa thii paesa-bandho paesa-gahaṇaṁ jam. -(Pañcasangraha, gathā 432)-Kg1, PP. 4-5. The term pradeśa is explained by Devendrasuri as: prakṛṣṭaḥ pudgalastikāyadeśaḥ pradeśaḥ, karma-vargaṇāntaḥ-patinaḥ karma-skandhaḥ-(Kg2, p. 121). 3 joga payadi-paesam-Karmagrantha V, gathā 96. Devendrasuri explains this as yogo viryaṁ śaktir utsahaḥ parakrama iti paryāyāḥ, tasmād yogāt prakaraṇam prakṛtiḥ, karmaṇām jñānāvaraṇādi-svabhavaḥ prakṛṣṭaḥ pudgalāstikaya-deśaḥ pradeśaḥ, karmavargaṇantaḥ-patinaḥ karma-skandhaḥ, prakṛtayaś ca pradeśaś ca prakṛti-pradeśam samahāro dvandvaḥ. tad jivaḥ karoti 'ti seṣaḥ, prakṛti-pradeśa-bandhayor yogo hetur ity arthaḥ-Kg2, p. 121.
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