Bandha and Moksha
Bandha:
Bandha means binding of Jiva and Karma. It could be both Shubh and Ashubh. Ashrava is the cause of Bandha. When Karma gets bound to the soul, certain characteristics regarding these Karma particles entering into the soul are determined. These characteristics are as follows:
a) Prakruti Bandha – (Nature) : Each Karma particle has a capacity to give a specific type of fruit to the soul when it matures. The nature of the fruit that the Karma will give on maturity is determined right at the time of bondage of karma.
There are 8 major types and 158 sub-types of nature of Karma. These 158 varieties of Karma lead to various types of pleasant and unpleasant experiences and circumstances for the Jiva.
b) Sthiti Bandha – (Status): The Karma particles that get bound with the soul become a part of the Karmic body, which accompanies the soul even in future births. Sthiti Bandh determines the duration till which a specific karma will remain in association with the soul. There are four characters attributed to the status of Karma.
1. Bandha – To Attach / Stick; 2. Uday- Fruition / to express at proper time; one which gives fruits immediately and one which gives fruits after a long time; 3. Satta – Staying Dormant till expressed; 4. Udirana – Premature shedding off / expression by Austerity or Penance.
c) Anubhaga Bandh – (Intensity) – Karma particles give mild or intense fruits to the Jiva on attainment of maturity. This intensity is decided at the time of bondage of the Karma depending upon the involvement (Kashayas) of the Jiva in the activities that lead to the bondage of Karma.
Accordingly, there are 4 types – Sprusta – Just Touched, Baddha – Loosely Bonded, Nidhatta – Firmly Bonded and intensely Bonded. (The first one is superficial and loose while the last one is severely stuck with the soul. The remaining two are in between.
d) Pradesh Bandha – (Quantum): Karmas enter the soul and become part of the Karmic body. The exact number of Karmic particles that get assimilated in the Karmic body at a point of time is called Pradesh Bandha. Allocation of stock for each variety of Karma is decided by Pradesh Bandha.
Of these four distinctive characteristics, Prakruti (Nature) & Pradesh (exact quantity of Karma getting bound) are dependent mainly on vibratory activities of the mind, body and speech (Yoga) while the duration and intensity of bondage are mainly dependent upon the passions (Kashaya) that the soul indulges in.
The following changes/modifications can occur in karma.
- Increase or decrease in one type of karma.
- Decrease in time & intensity.
- Increase in time & intensity.
- Destruction of karma.
- Subsidence of Karma.
Moksha:
When the soul liberates itself from the bondage of all the eight types of Karmas, it attains salvation or liberation. The liberated soul reaches the topmost part of the universe (Siddha Kshetra) and rests in a pure state of absolute detachment. The Siddhas, as such souls are called, possess infinite knowledge, infinite bliss and infinite spiritual power. There are no spiritual differences between one liberated soul and the other. But there is difference in their past, therefore, from that point of view, we may say that there are differences in the Siddhas. They are distinguished from each other in 15 different ways depending upon the conditions under which they attained liberation e.g. Tirtha – one who attained Moksha after establishment of Tirtha or Atirtha (Opp. of Tirtha).
Some Jaina masters include Pāpa and Puṇya under the categories of Ashrava and Bandha. Thus they enumerate only seven Tattvas.
Meaning of Jneya, Heya & Upadeya with respect to Tattvas.
Jneya (worth knowing) – Jiva & Ajiva.
Upadeya (To be accepted and practiced) – Puṇya, Samvara, Nirjara and Moksha.
Heya (To be abandoned) – Pāpa, Ashrava and Bandha.
In the higher spiritual stage Puṇya is also Heya.
All the nine Tattvas are worth knowing. Out of these, Ashrava, Bandha and Pāpa are to be abandoned by all means while Samvara, Nirjara and Moksha constitute either short term or long term goals for the spiritual aspirant. Puṇya, on account of its peculiar nature and its positive and negative impact in spiritual endeavor (Sadhana), can neither be said to be absolutely worth abandoning not it is worth of engagement. In the final analysis, Puṇya also deserves to be abandoned, as it is a form of bondage and leads to transmigration. Puṇya is like a halfway house that cannot be abandoned forthwith. Though from the very beginning the aspirant realizes that Puṇya is a form of bondage, he is constrained to take recourse to it in the lower rungs of spiritual ladder so that he is saved at least from demeritorious activities (Pāpa).
Thus this brief knowledge of Nav Tattvas helps us to understand the concept of relationship of Karma with Jiva and the ultimate understanding of liberation.
…..To be continued in Part 5
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