Bandha
(Bondage)
This is next stage, when the inflowing karmas actually
stick to and permeate the self, just as water permeates milk. When this
happens the self gets perfectly polluted and is bound to reap the fruits
of the karmas which pollute it. These karmas are of eight types which we
have already discussed in the foregoing chapter.
Since the karmic flow which results in Bandha-Bondage
has to be suffered, it is necessary to consider the time duration and
intensity of the bondage. While considering this aspect, the Jainas have
classified these Bandhas into four types, namely, 1.Prakrti-bandha (Nature
of the Bondage), 2.Sthiti-bandha (Duration of the bondage), 3.
Anubhaga-bandha (Intensity of the bondage), 4. Pradesa-bandha
(Space-dimensions of the bondage). The first suggests the quality or
nature such as Jnanavaraniya or Darsanavaraniya, etc. The second one
determines the time-duration for which the fruits of karmas are to be
enjoyed. The third, showing the intensity of the result, depends upon the
intensity of the passions with which the karma is performed. In other
words intensity of the result is reflected by the intensity of the cause.
The fourth occupies different space dimensions of the self in accordance
with the temperamental disposition of the self in accordance with the
temperamental disposition of each individual and binds each individual
soul in different manners. All these four types of bondages are determined
at the very time when the deeds are done or intention to do them is
entertained.
What are the causes of Bandha ? According to Umasvati,
they are five in number, i.e., wrong belief, non-restraint, passions,
unawareness and activity. Among these five passions (kasayas) and activity
(yoga) are more important. Kasayas are, as already noticed, anger, pride,
deceit and greed. Yoga, in Jainism means the activity of body, speech and
mind. Among the remaining causes Mithyatva means false attitude. Avirati
means non-cessation from enjoyment of sensual objects and Pramada means
want of consant awaremess. If these are the causes of Bandha, their
opposite elements would be the causes of its absence.
Thus the four Tattvas namely Papa, Asrava and Bandha
show how the self gets bound and polluted by karmic forces. Since life is
constantly going on with good or bad activities, the karmic bondage is
also a continuous process. The self also earns further karmas even while
experiencing the fruits of previous karmas. If this is so, it appears that
the self would never be free from karmic bondages and all efforts to
achieve freedom would be in vain. Then what is the way out ?
