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CHAPTER SIX
time when there is a bondage of the jñānāvaraṇīya karma there is also a simultaneous bondage of the six karma-types vedaniya etc. Thus so far as cause-of-bondage is concerned there is available at one time just that which is appropriate to one particular karma-type; but on the other hand, there is bondage at this particular time also of the other karma-types not standing in conflict with this particular one. That is to say, the alternative that a particular cause-of-bondage causes the bondage of just one particular karma-type stands cancelled by the scriptural rule in question. What then is the purpose behind enumerating separate causes-of-bondage for the separate karma-types ?
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Answer: The separate mention of causes-of-bondage 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 karmatypes should be understood as referring to bondage in respect of karmic particles not to that in respect of flavour. So the net conclusion is that the separate mention of causes-of-bondages refers not to 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 both remain equally free from difficulty. Even so, it has been further understood that when the separate mention of causes-ofbondage 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-jñāna
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