Duration & Fruition Bondage caused by
Passions
Further, wrong belief (mithyatv) and anger,
etc., dispositions are evolved due to the rise of Moha (deluding
karma); all these (dispositions) are collectively termed as Kasha
(passions). Due to that (passion) the duration bondage (sthiti-Bandh)
of those karmic species takes place. Out of the total duration so
bonded, leaving aside the Abadhakal (the period of Karmas
lying bonded in inoperative state), afterwards, till the bonded duration
ends, every moment the rise (Udaya) of that Prakriti
(particular species of Karma) continues. Excepting the Ayu
Karma of celestial beings, human beings and subhuman beings
(animals, etc.), all the other species of Ghatia and Aghatia
Karmas get bonded with more duration in the state of intense
passion. And these three types of Ayu Karmas get bonded
with more duration in the state of feeble passion and with less duration
in the state of intense passion. And these three types of Ayu
Karmas get bonded with more duration in the state of feeble passion
and with less duration in the state of intense passion.
And the passion (kashaya) is also the
instrumental cause for the fruition power in those species of Karmas.
At the time of their rise, the Karmic-species produce more or less
effect according to their fruition bondage. In all the species of
Ghati Karmas, and in the inauspicious (Papa) species of
Aghati Karmas the fruition bondage is caused more in the
state of high-passion and in the auspicious species (of Aghati
Karmas) intense fruition bondage takes place in the state of
low-passion and less fruition bondage in the state of high-passion.
In this way, duration and fruition bondage is governed
by passions. Therefore, it should be known that passions are instrumental
cause of duration bondage and fruition bondage.
As, even if wine is more in quantity and it has less
intoxicating power for lesser period then that wine is of poor quality and
even if wine is less in quantity and it has more intoxicating power for
larger period then that wine is of strong quality; similarly, even if the
atoms of species of Karmas are more in quantity and those have less
fruition power for lesser period then those species of Karmas are
less effcetive; and even if the atoms of species of Karmas are less
in quantity and those have more fruition power for longer period then
those species of Karmas are more effective.
Hence, the type-bondage and space-bondage resulting
from Yogas are not strong. Only duration bondage and fruition
bondage caused by passions are strong. Therefore, passions should be
known as the prime cause of bondage. Those who do not want to get bound,
should not indulge in passions.
Transformation of Insentient Matter-particles
(Atoms) into Appropriate Species of
Karmas
Now, here some raises a question that the
matter-particles are inanimate and are devoid of knowledge; how do they
then undergo transformation into appropriate species of Karmas?
Answer: As on getting hungry, the mass of
matter-particles of food swallowed through mouth gets transformed into
bodily constitutes like blood, flesh, semen, etc., and the atoms
(particles) of that food (morsel) get appropriately distributed in the
form of some bodily constituents in a lesser measure and in the form of
some bodily constituents in a greater measure. And in them, many atoms
remain bonded for quite long duration and many for a short duration.
Further, in those atoms many (atoms) possess greater power of producing
their effect and many have less power. In this process none of the mass
of matter-particles of food know that it should get transformed in this
particular way. Moreover, there is no one to motivate them in this
transformation; such type of Nimitta-Naimittika (cause and
effect) relationship is existing and owing to which such transformation
takes place.
Similarly, on the rise of passions the mass of matter
in Karma-varganas (karmic matter) so absorbed through
the channel of Yoga gets transformed into Jnanavarana, etc.,
type of Karmas (species) and the atoms of those Karma-varganas
(Karmic-matter) get appropriately distributed into some types of
Karmas (species) having less atoms and into some types of Karmas
(species) having more atoms. And in them many atoms (of some species)
remain in bonded state for a longer period and many for a shorter period.
And in those atoms some (atoms) possess greater potency of producing their
effect and some (atoms) possess lesser potency. In this process, none of
the mass of matter-particles of Karma-Varganas knows that it
should get transformed in this particular way. And there is no one to
motivate them in this transformation; such type of Nimitta-Naimittika
(cause and effect) relationship is existing and owing to which such
transformation takes place.
Like this, many Nimitta-Naimittika
relations are taking place in this universe. As owing to Nimitta of
Mantras (incantations) water, etc., attains the potency of curing
disease and pebbles, etc, attain the potency of stopping snakes.
Similarly, owing to Nimitta of Jiva-Bhavas
(dispositions of the soul) the Pudgala, i.e., the matter- particles
(atoms) attain the potency of Jnanavarana, etc., types of Karmas.
Here if Karmas produce the effect after deliberation effortful then
it ought to possess knowledge, but on meeting with an appropriate
Nimitta the corresponding transformation takes place automatically,
and so there is no need of knowledge.
Such is the set process of new bondage.
State of Existence of Bonded Karmas
Now, the atoms which have transformed into Karmas
form remain in bonded form intermingled with space-points of Jiva
till they do not acquire the operative state. There, owing to Nimitta
of dispositions of soul (Jiva-Bhavas) the condition of many
species of Karmas also gets changed. The atoms of many different
types of species of Karmas get transformed into atoms of other
types of species of Karmas. And many species (of Karmas)
which were bonded for longer duration with intense fruition become scant
by getting decreased and many other species (of Karmas) bonded for
lesser duration with the potency of feeble fruition become more by getting
increased. Thus, even the condition of atoms bonded in the past change
due to Nimitta of Jiva Bhavas and if Nimitta
is absent then there is no change but they remain as they were.
In this way, the bonded Karmas remain in
existence.
The Ripening (Operative State) of Bonded Karmas
And when the time of rise (ripening) of species of
Karmas natures then automatically according to the fruition of those
species of Karmas the effect gets produced; the Karmas do
not produce those effects. At the time of their ripening state, the
specific effect (disposition) gets evolved; only so much is to be known
the cause and effect relationship (Nimitta- Naimittika
Samband). And simultaneously with their fructification the karmic
form ends due to the end of fruition-power of those Karmas; these
(dissociated) matter- particles get changed into other forms; this is
called Sauipaka-Nirjara (Shedding-off of Karmas on
their ripening in usual course of time).
In this way, the Karmas shed off every moment on
rise (ripening) of the same.
After the end of karmic power, these
matter-particles, irrespective of being present in the same species of
molecules or getting separated from them, become ineffective. It should be
known that at each moment infinite atoms (karmic matter-particles)
get bonded with soul; the atoms so bonded in one moment (in one unit of
time), leaving the period of Aabadha-kal (prior to
ripening), continue coming serially into operative state (Udaya) in
all the moments of their duration period. And the atoms so bonded in
several moments which are capable of ripening together, come into Udaya
state collectively. The collective fruition of all those atoms (species
of Karmas) gets produced at one time accordingly to their combined
fruition-power. And the atoms so bonded in several moments holding the
identity as karma remain in intermingled relationship with Jiva
(soul) from the time of bondage till the time of their Udaya, (rise
or ripening state).
Thus should be known the bondage, the rise or ripening
and the existence states of Karmas. Every moment the atoms (karmic
species) equal to one Samaya-Prabaddha only get bonded and
equal to one Samaya-Prabaddha only get dissociated (shed
off). There the Karmas remain always in existence equal to one and
a half Gunahani times Samaya-Prabaddha only. The
details of all these will be written in the forthcoming chapter on
Karmas.
Characteristics of Dravya-Karmas
& Bhava- Karmas
Thus, Karma is a product of infinite
matter-particles in atomic form; therefore its' name is Dravya-
Karma (material Karma). Due to the instrumentality of rise of
Moha, impure dispositions like perverse belief, anger, etc., are
caused. These are the product of Jiva's own impure
dispositions; therefore, its name is Bhava-Karma. Bhava-Karma
is caused due to instrumentality of Dravya-Karma and
Dravya-Karma's bondage is caused due to instrumentality of
Bhava-Karma. Bhava-Karma from Dravya-Karma
and Dravya-Karma from Bhava- Karma; thus due
to mutual cause and effect relationship Jiva transmigrates in the
world.
The specific point to be known is that due to bondage
being intense or feeble or due to internal transformation, etc., or due to
rise in different moments of Karmas bonded in one moment or due to
rise in one moment of Karmas bonded in different moments, if in
some particular moment the rise be intense then the passions would be
intense and the resulting fresh bondage would also be intense; and if in
some particular moment rise be feeble then the passions would also be
feeble and the fresh bondage would also be feeble. And exactly according
to those intense or feeble passions the internal transformation etc., of
Karmas bonded formerly in the past moments may also take place.
In this way, the automatic process of Dravya-Karma
and Bhava- Karma has been taking place continuously from
eternity.
