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Shri Mahavir Jain Aradhana Kendra
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www.kobatirth.org
Acharya Shri Kailashsagarsuri Gyanmandir
Atman and Moksa
which Karma gets into (it), is to be known as Bhāvāsrava, as told by the Jiva, and the other (kind of Asrava) is the influx of Karma." The Asrava is the cause of the bondage of the soul. The two main kinds of bondage are the Bhāva-bandha and the other is the Dravya-bandha. Jaini writes "The psychical condition which allows this is called bhava-bandha. It corresponds exactly to Bhāvāsrava, and arises from false belief, want of character, etc... -The actual mingling of Karmic matter with the particles (prades'as) of the soul is dravya-bandha." The Karma has a material form. There are atoms of Karma which are extremely fine and subtle; and the Karmic atoms stick to the soul as oil sticks to cloth. The Karmic atoms cover the soul and soil its pure form. Thus the mental disposition for the reception of certain Karmic influx on the soul forms the primary and the major condition of the pollution of the soul by the Karmic matter. The Bhava-bandha operates as a precedent condition of the Dravyabandha. The actual extent and intensity of the coalescence of the Karmic matter with the soul is determined by the former mental disposition. The subjective aspect of bondage conditions the objective part of it.
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The particular way in which the dravyasam bandha or dravyāsrava takes place is very peculiar, according to Jainism. Jainism holds that their relation is one of identity or Tādātmya just as water and milk mix up with each other indistinguishably.
1 Ghosal S. C. (Tr.): Dravya Saṁgraha-29 p. 71.
