Of the nine fundamentals that we have
been discussing, we have dealt with Jiva, Ajiva, Punya and Paap. In this
chapter, we now intend to deal with Asrava and Bandha, the closely related
next two fundamentals. In a way these two fundamentals are two aspect s of
the same phenomenon pertaining to bondage of Karma. The term Asrava is
made up of two words, �Aa, meaning from all sides and �Srav� meaning
dripping in. So Asrava, which is also spelt as Ashrava, means inflow of
Karma. Bandha means bondage and the b inding of incoming Karma with soul
is therefore called Bandha.
As we have observed earlier, every
activity involves Karma. Whether one indulges in such activity by mind,
words or by physical action, he does acquire Karma. Since worldly soul
continually stays involved in some or other activity, the resulting Karmas
co ntinue to flow towards it. Its involvement with the activities serve as
Asrava or doors through which Karmas enter. Thus Asrava of Karma continues
to occur more or less incessantly. If soul gets involved in virtuous
activities, Asrava happens to be of who lesome Karmas. If it is involved
in evil activities, Asrava happens to be of unwholesome Karmas. This
involvement mainly occurs on account of defilements or Kashayas and
embodiment which is known as Yoga. Any particular embodiment and the
relevant circums tances are gained by soul on the basis of its Karmas that
become operative. In other words, it is placed in favorable or unfavorable
situations depending upon its operative Karmas.
None of such situations really belongs
to soul. They are not and in no case can become the part and parcel of
soul. If soul understands rightly, it can remain unaffected by any given
situation and stay equanimous. The term rightly is very pertinent in th is
context, because true nature of soul happens to be pure, enlightened and
full of blessed consciousness. In its pure state it is devoid of any
defilements or Kashayas. As such, it is supposed simply to observe
whatever happens as a result of operative K armas and stay aware of any
given situation without any way reacting to it. Since the time without
beginning, however, worldly soul has stayed deluded about its true nature
and has been conditioned to react to any situation with the sense of
craving or av ersion. If it does not react that way and views all possible
situations with equanimity, it does not attract new Karmas and can avoid
Asrava or incoming of Karmas and the resulting Bandha.
Thus Asrava and Bandha mainly occur on
account of the ignorance of soul about its true nature. Question may arise
as to how any conscious subject can be ignorant about itself. The
ignorance of soul regarding its true nature, however, happens to be on
acco unt of its delusion. Its perception remains deluded as a drunk person
stays deluded about himself. This wrong perception is known as Mithyatva.
On account of this delusion and ignorance, it views any given situation as
the cause of its own happiness or un happiness. If the situation is
pleasing to the sense organs of the body, soul identifies itself with that
feeling and craves for continuance of such situations. If it is
unpleasing, soul identifies with the resulting unhappiness and tries to
avoid it. Thu s it continues to react to different situations with the
sense of craving or aversion.
These cravings and aversions are the
defilements of soul, because they defile its true nature of staying
equanimous. These defilements are expressed in the form of Krodh(Anger,
enmity etc.), Maan(Ego and arrogance), Maya (Deception) and Lobha
(attachment and covetousness). These are known as Kashayas meaning those
that drag soul downwards. In addition to these, there are Nokashayas or
semidefilements like joy, gloom, affection, disaffection, fear, disgust
and three types of sexual impulses. On account of these Kashayas and
Nokashayas, soul indulges in arrogance, covetousness, joy, affection, love
etc.. when it views any given situation as favorable. If it views the
situation as unfavorable, it indulges in anger, deception, gloom,
disaffection, fear, disgu st etc.
So, wrong perception, attachment to
the bodily sensations and the Kashayas turn out to be the principal causes
of Asrava and Bandha. Lord Umaswati, in his Tattvarthasutra, mentions
Mithyatva(Wrong perception), Avirati(Absence of restraint). Pramad(Indolen
ce), Kashayas(Defilements) and Yoga(Embodi-ment) as the five causes of
Bandha. Mithyatva, Avirati, Pramad and Kashayas however arise on account
of Moha or the delusion which again arises out of ignorance of soul about
itself. It can therefore, as well, be stated that ignorance and Yoga are
the two ultimate causes of Asrav and Bandha.
