English
At the very time when vibrations occur in the mundane soul, the attractive power called yoga inherent in the soul begins to work. Yoga is a force which attracts karmic matter towards the soul and connects the same with it This force of yoga attracts karmic molecules which are mixed with the other previously collected molecules in the karmic fine body w'hich is continually coming on with the mundane soul. It should be noted that in this beginningless world pheno- mena, this mundane soul was never free from this karmic body. It is continually coming on in bondage Through the fruition of different kinds of karmas in that fine body, there happen birth, death and different kinds of misenes When any person dies, this karmic body IS not left here It goes with the mundane soul , only outer physicial body is left The mundane soul going with the karmic body at once takes another birth under the influence of its karmas which are in operation Old karmic molecules must shed off at the proper time whether thqr fructify or not from this karmic body and Karmas and Their Fruits 209 I new molecules are added to it, wlpph are attracted by yoga power, when any of the three, mind, body and speech is working and causing soul vibrations This shedding and binding is going on in all the mundane souls at every instant Vegetable, animal, human and other beings all have to obey this karmic law. The Jain scripture, therefore, descnbes this mun- dane soul as material like, because it is totally obscured by matenal karmas just as sky is obscured by smoke, sun-light IS obscured by clouds or water is made impure b} dirt If once all the karmic molecules are shed off, this soul will at once attain Ntrvdna and remain non- material, and It IS in essence like a sky. As the nature of pure sky is not affected by matter, so the nature of pure liberated soul cannot be affected by karmas In the mundane life, this soul is from begmningless time totally obscured by karmic matter. It is why it experiences its fruits good or bad Saint Amritachandra says in Tattvdrthasara — ii ii ft sn II W II S7 210 Jainism and Buddhism 81^ ftAhldi*d II II 8Pn^ qnS fi rc Rws r: i II II ^v^5 ^ fi w q^ Kwil^ ig a^i g a : i ^^imnfild: R^: II II wnt 8r ijj^ in T rf r gqfir i SI® 155^ swF^r *rt^ JT^^nftoit II II Yajjtvak sakasdyattvdt karmatio yogya pttdgtdan AdatU sarvato yog at sa bandhah kathtto Jtnatb 13 Na Kamddtta gtmo inurtestasya bandhd pfaddhitah, AuUgrahopagbdtdti In ita mttrfeh Kaiiu marhate 1'4 Audankd dikdrydnam Kdruam karma intuit mat, Nahyamurten murtd mf marambhah kvdpt dtiyate 15 Nacha bandha piavddbth tyan inurtaih karmabhtrdt' manah, Amurte uttya IK kantdttatya miuHtva ’uddlntah Iff Anddt nttfyasambandhdt saha kaimabhtidtmanah Amurtasyapt satyat Kye murtatva-mava^ yate 17 Bandham prah bJmetyai Kyama-nyonya ttupravesa tah ^ Tathd cha murti mdndtma sttrabhi-bhava darsandt, Nahya murtdsya nabitaso madtia mada Kdnnt 19 “Taking m karmic material molecules from all- round through attracting power yoga b> the passionate soul has been said, to be bondage b} the Jina IJ “ Karma is not anj non-matenal attribute of the non-matenal soul, because neither the non-material Karmas and Their Fruits 211 objects can be bound nor can there be destruction or any mutual benefit between non>matenal ones " H. “Mundane souls have^got pbj'sicial bodies etc. which are material and created, ^their creating cause must therefore be the material karmas , because creation of material objects is never seen by any non-matenal thing.” 15 ‘‘Bondage of this mundane soul by the matenal karmas is not an unproved fact, although from the real point of view this soul is non-material, jet from the practical standpoint it is like a matenal thing ” 16 “ There is begmnmgless and continual connection of this mundane soul with the karmas, therefore the soul being non-matenal by nature is seen as material, as it IS intermixed with the matenal karmas ” 17 “Just as gold and silver when melted together become one mixture, so also there is mixture of soul and karmas on account of its bondage with karmas ’’ 18 “ This mundane soul is matenal, because its know - ledge IS seen to be affected on drinking intoxicaUng liguorj while sky being non-matenal cannot be affected by It.” 19 The mundane soul is from beginningless time con- tinually coming mixed with matenal karmas Yogff pow’er attracts them and passionate thoughts make them stay for greater or less time. 212 Jainism and Buddhism When karmic bondage occurs, it appears m four Kinds, therefore bondage is said to be of four kinds Dravya Sangraha says — Paya di thidt am bhaga ppadem-bhedd duchadu vidho batidho, Jogd payadt pradead thidt amt-bhdga kasa yado honti Bondage is of four kinds, PrakitU at class-bond' age, sthiti or duration bondage, anubhaga or fruition bondage, and pradeaa or molecular bondage ; of these class and molecular bondages are caused by yoga or attractive power working and soul vibrations , and dura- tion and fruition bondage are caused by passions When , karmic molecules are bound, then thej aksume different kinds of nature according to different thought-activities of the being, this is called Prainit Bandha. The number of molecules bound for each class or eub-dass bearing different natures is called pradeta bandha. The bound up molecules will be exhausted till such a penod — this duration is called sthtU bandha> When they will be opened, their fruition mil be mild or strong. This is called anubhdga bandha. y<^a or attractive power working under soul vibra- tions IS good of bad according to good* or bad activities Karmas and Their Fruitl 213 of the mind, body and speech According to strong or mild yoga power under good and bad activities, greater or less number of karmic molecules having more or less number of classes are attracted and bound Thus }oga causes tuo kinds of bondage, class and mole- cule When anger, pride, deceit, or greed etc passions are strong then all the classes of karmas except age karmas have more duration , if the}* are mild, the dura- tion will be for smaller periods The karmas which are bound are either good or bad. When passions are strong, there is less fruition in good karmas, while more in bad ones, but when passions are mild, there is more fruition in good karmas and less in bad ones. As to age karma, if it is bad age karma of hell, there will be greater duration, if passions are strong , but lesser, if the} are mild , but for the good age karmas of sub-human, human, celestial, if passions are mild there will be more duration , if th^ are strong, duration will be for short period. PrakrtH or tdass bondage. There are eight classes according to the nature of karmas, even these eight have got one-hundred and forty-eight sub-dasses according to their different varie- ties of natures. It will be useful to know all of them. Class I Sub-classes 5. Jndna varatta karma Knowledge— obscuring karma — It obscures the attribute 214 Jainism and Buddhism of knowledge. As knowledge is of five kinds, so their obscuring karmas are also five . — 1. Matt /.—sensitive knowledge obscunng 2. SnttaJ. — Scriptural ‘knowledge obscuring. 3 Avadt J. — Visual knowledge obscunng. 4 Mana parhyaya J -mental knowledge obscunng. 5. Kevala J — Perfect knowledge obscuring. Class II, Sub-classes 9. Darsana varmta karma or conation obscunng karma. It is of 9 kinds ■ 1 Chaksu d — ocular conation obscunng. 2. Achahsu d. — non-ocular conation obscuring 3 Avadhi d. — ^visual conation obscunng. 4. Kevala d —perfect conation obscunng 5. Ntdra — Sleep. 6. Nidra mdra — Deep sleep. 7 Prachcda — ^Drowsiness 8. Prachcda prachala — Heavy drowsiness 9. Styanagnddht — Somnambulism Class III. Sub-classes 2. Vedaoiya karma— feeling karma. It is of two kinds ; 1. Sola V.— pleasure-feeling. 2 Asertav — ^pain-feebng. This karma makes4be soul feel pleasure or pain Class IV. Sub-classes 28. Slohaniya iarma, delu- ding karma, it deludes the right belief and conduct^* produces m the soul attachment, aflection. hatred, fear gjc It IS of two kinds : — Karmas and Thsir Fruits 21S (1) Darstma mohamya or right behef deluding karma (2) Ckantra mohamya or right conduct deluding karma Darsana mohamya is of three kinds : — (1) Mityatva wrong belief. (2) Samyaktva clouded nght*belief which produces defect m nght-belief. (3) Samyaktw^-mHhyaboa or mism—mixed right and^wrong bdief. fioAe. These three ram are dealt with in D.N. 3 33 Sangita Suttanto as mtchhatta myato rast, sammatta ntyato rast ; antyato rast Chantra ut, is of 25 kinds— (4) to (7) Anantdnuhhandht krodha, mdna, mdya, i^ba, error-feeding anger, pnde, deceit and greed. CThese passions prevent nght-belief from appearing). (8) to (11) ApratySkhySna krodha, mdna, mdya, idhba, partial-vow-preventing anger, pride, deceit and greed. (12) to (15) Pratyahhydtia krddha, mdna, mdya, tdbha. Total— vow preventmg ai^, pnde, decmt and need. (16) to (19) Sanjvcdcma krodha, mdna, mdya, Ubha, perfect%onduct preventing anger, pride, deceit and greed. 216 JAINISM AND Buddhism (20) to (28) Hdsya, nsibilit} , Rati, indulgence , arati dissatisfaction , soka, sorrow , bhaya, fear , Jtigtipsa disgust , Stn veda, feminine inclination , Pnm Veda, masculine inclination, and Napuiitaka Veda neuter sex inclination Class V Sub-classes 4 Ayu karma, age karma It is of four kinds This karma is the cause for keeping the soul, imprisoned in an} bod} (1) Naraka — hellish age (2) Tiryancha — sub-human age (3) Manusya — ^human age (4) Deva — celestial age Class VI Sub-classes 93 Nairn kannas, Bod}- making karmas It causes formation of different kinds of bodies It IS of 93 kinds.