4. Bandh Adhikar
Characteristics of bandh
(bondage):
150. The intake of
the pudgalas of the form of karmana varganas capable of manifesting in karma
form by the Jiva having yoga along with passions is known as bandh. This
is the cause for loss of independence of the jiva.
Comment: Pudgala skandh is divided into 23
categories of which one of them is karmana vargana. This vargana manifests into
karma form on account of manifestation of jiva in moha form. This moha itself
has two components namely yoga and Kashaya.
Four divisions of karma bondage:
151. The bandh (bondage) of karmas can be divided into
four categories namely Prakriti (nature), Pradesh (spaces/numbers), sthiti
(duration) and Anubhag (intensity) which are cause for suffering of the soul.
General nature of four types of
bondage:
152. In these four types of bondage of karmas, the nature
of karmas is named Prakriti Bandh, the duration for which the karmas stay with
jiva is called sthiti bandh, the conjunction of karmas in the spatial elements
of jiva is known as Pradesh bandh and the capability of fruition of karmas is
called Anubhag bandh.
Comment: All four types of bondage occur
simultaneously. The yoga of jiva is cause for bondage of Prakriti and Pradesh
while Kashaya of jiva is cause for sthiti and anubhag.
Who bonds with karmas?:
153. The conscious soul having raga-dwesha accrues
bondage of karmas. The soul not having raga-dwesha , in spite of indulging in
activities of mind-speech-body does not
accrue karma bondage in the least.
Comment: karma bondage occurs from 1st
to 10th gunasthana. Above 10th gunasthana the bondage
does not occur though the fruition as well as existence of previously bonded
karmas may continue.
Clarification of bondage by means
of example:
154-155. Just as a jiva having a dry skin devoid of
oiliness , moving around in dust and cutting- punching non conscious-conscious
or mixed objects and moving amongst them does not accrue dust on his body.
In the same way the jiva devoid of bhavas of raga-dwesha,
moving around amongst various conscious-non conscious or mixed objects,
cutting-punching or damaging them does not accrue bondage of karmas.
Cause of karma bondage is
perturbation of soul due to Kashaya:
156-157. Just as a person having applied oil etc. on the
body, sitting in a dusty environment, even without doing anything, acquires
different types of dust on his body.
In the same way, the jiva whose mind is perturbed with
anger etc. passions, staying amongst karmas, in spite of not doing anything,
accrues karmas.
Non corporeal jiva can not be
killed by anyone:
158. In this world, the Jiva is non corporeal , beginingless-endless
conscious soul, whose life, death,
happiness, unhappiness, protection, harm cannot be carried out by any body.
However intents of killing causes karma bondage:
159. Without knowing the actual nature of reality, the
Mithyadrishti/ignorant Jiva, indulges in ashubha manifestations of the type of killing
etc. of other jivas and therefore continuously bonds with several types of misery causing karmas.
Comment: This brings out the uniqueness of
Jainism. Even though the jiva is not responsible for killing another jiva hence
may not accrue bondage but the intent of killing accrues bondage whether that
person is killed or not. The same rule applies for saving of life also.
Death etc. occurs with the
nimitta of fruition of karmas:
160. The life-death, happiness-unhappiness,
protection-suffering of the soul – all
these acts are created out of karmas. The other people who do not give karmas;
they cannot be cause for life-death, giving-taking etc. at any time.
Comment: Since one jiva cannot take away other’s
karmas hence he cannot be cause for his life or death either.
The belief of giving life to
others is Mithyatva only:
161. I give life to others, others give life to me, I
kill other jivas, others kill me, I hurt other jivas, others hurt me- all such belief is created out of Mithyatva i.e.
imagined out of Moha only.
The spirit of being karta is
Mithyatva only:
162. No dravya can
do anything good or bad for any other dravya. In the practical life, I help/
benefit others or I harm/ destroy
others, such belief is delusional.
The bhavas of doing or getting
done are also due to nimitta of karmas:
163. If observed from the aspect of nimitta or
assistance, then one dravya changes
other dravya into another form. The resolve to do or getting done into other
forms, is only due to fruition of karmas ; the jiva has no role in it.
The corruption of conduct is also
due to Mithyatva:
164. Just as a cloth in
contact with mud becomes dirty on
its own, in the same way , in conjunction with Mithyatva, conduct, belief and
knowledge become Mithya (false) on its own.
How long the conduct etc. remains
corrupted?:
165. In Mithyatva state, the conduct, belief and
knowledge manifest in Mithya form accepting the corruption of Mithya nature;
but in practitioner state without
Mithyatva and Siddha state manifesting in extremely pure state of conduct, belief and knowledge, the Mithya form
corruption is not accepted. Those conduct etc. remain samyak (right) in future till eternity.
Just as gold purified of blemishes does not become corrupted again.
Comment: Once the jiva has purified himself of
karmas then he does not accrue them again. Thus Siddha jivas do not return to
the worldly state again.
In spite of enjoyments Samyak
drishti does not accrue bondage:
166. Does the conch shell lying in mud etc. become black
? Surely not, it remains white. In the
same way the Veetragi sravak (detached practitioner) , in spite of enjoyments,
does not get bonded with Mithyatva etc. karmas.
Comment: Although strictly speaking there is
bondage accrued on account of enjoyments of the form of Charitra Mohaniya
karmas, but that is treated as negligible as against the bondage of Mithyatva
and Anantanubadhi karmas.
The Mithyadrishti bonds with
karmas even without enjoyments:
167. Just as Tandul Matsya ( fish) staying in
Swayambhooraman sea , without enjoying anything, is doomed to hell on account
of its desires for enjoyments i.e. passions. In the same way, without enjoying any dravyas,
the Saragi jiva ( jiva having raga), having belief of pleasures in enjoyment,
i.e. Mithyadrishti jiva accrues bondage of Mithyatva etc. pap karmas for sure.
Comment: As per story of Tandul Matsya , he
observes the Mahamatsya (large fish) opening his mouth for breathing through
which several fishes come inside and then go outside. The Tandul Matsya thinks
the Mahamatsya to be foolish in not consuming those fishes. For such passions
he accrues bondage of 7th hell. Thus even without enjoyment he
accrues bondage while samyak drishti jiva does not accrue bondage in spite of
enjoyments.
Samyakdrishti does not bond with
karmas in spite of enjoyments:
168. Just as pure gold does not get soiled in spite of
lying in the mud of any nature; in the same way Gyani i.e. 4-5th
gunasthana sravaks also do not accrue bondage of Mithyatva etc. karmas in spite
of enjoying various types sensual pleasures i.e. they remain uncorrupted only.
Comment: Here the example is applicable to samyakdrishti gyani
of 4th to 5th gunasthana and not muni since munis do not
indulge in enjoyments. Further the enjoyments are on account of weakness of
conduct without compromising right belief.
Munis do not accrue bondage from
acts of sravak:
169. The Muniraj, devoid of Anantanubandhi etc. three
types of passions, thus having explicit detachment, do not accrue bondage on
account of activities of sravaks in the form of
food preparation or residence construction etc., who undertake it by giving,
getting it done or endorsement.
Comment: There is a small amount of karma
bondage on account of Sanjwalan Kashaya which has been ignored here.
Munis do not accrue bondage on
account of manifestations of other dravyas:
170. If on account of flaws of other dravyas, the
detached Muniraj accrues karma bondage; then how can anyone, when &
where attain purity? Surely no one can.
Comment: This emphasizes the independence of
each dravya.
Knowledge of the subjects does
not cause bondage to the munis:
171. The detached yogi i.e. Muniraj do not accrue
karma bondage merely by knowledge of the sensual subjects. If
knowledge of the objects also give rise to karma bondage then the omniscient
Kevali would also accrue karma bondage.
Comment: At no stage manifestation in the form
of knowledge is cause for bondage.
Difference between gyani and
agyani:
172. Gyani jivas know all the objects but do not
experience them, while agyani jivas experience all the objects but do not know
them.
Comment: Gyani is knower but not doer while
agyani indulges in acts without knowing.
Definition of knowledge and
experience:
173. The thing which is existent in whichever form,
knowing it as such is called knowledge by gyanis. The knowledge which is
accompanied with raga-dwesha, pride, anger etc. is known as experience.
Comment: This definition is applicable in lower
state where ragas are present. Once jiva is veetraga (totally detached) then
knowledge and experience are the same.
Knowledge does not have
ignorance:
174. Just as iron does not have paryaya (modes) in the
form of gold and gold does not have
paryaya in the form of iron; in the same way ignorance does not have paryaya of
knowledge and knowledge does not have paryaya of ignorance.
Agyani accrues bondage while
gyani does not:
175. Those who are
Gyanis i.e. Samyakdrishti practitioners; they manifest in the form of
knowledge; hence they do not have bondage of Mithyatva etc. pap karmas. Those
who are ignorant, they manifest in the form of ignorance; hence they accrue
bondage of Mithyatva etc. pap karmas.
Comment: It is reiterated that manifestation of
samyakdrishti in the forms of Kashaya (except anantanubandhi) is ignored for
bondage since gyani indulges in them
knowing them to be his weakness of manifestation.
Difference between gyani and
agyani experiencing fruition of karmas:
176. Resulting intensity of fruition of previously bonded
karmas in the form of happiness and unhappiness is only known to the gyani jiva
while agyani experiences them. Hence gyani does not have bondage while agyani
has bondage of (future) karmas.
Comment: Gyani knows his own nature to be
knowing form only hence he does not indulge in moha and experiences the fruition
of karmas with equanimity hence he does not accrue bondage.
Cause for karma bondage and
transmigration:
177. As a result of manifestations of the form of Moha
etc. passions, the worldly jiva accrues karma bondage and on account of
intensity of fruition of previously
bonded karmas he attains good or bad gatis (births).
Transmigration of worldly jiva:
178. Acquiring good gatis of Deva or human forms and poor
gatis of hell or animal forms, Jiva attains bodies pertaining to those specific
gatis. Those bodies acquire senses
accordingly and using those sensory organs the Jiva senses touch etc. subjects.
Sufferings due to bhavas of raga
etc.:
179. With the reception of sensual subjects with the
senses available, raga-dwesha are generated. With the ragas etc., bondage of
punya-pap form painful karmas gets accrued. Due to those karmas bondage,
several forms of miseries are generated.
Cause for salvation:
180. Therefore wise jiva, wary of sufferings should
discard Mithyatva, passions etc. The renunciation of Mithyatva etc. leads to
destruction of punya-pap form painful karmas and destruction of karmas
automatically lead to attainment of salvation.
Continued……..
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