Class Notes - 6/10/2008 (Ch 2. Pg 27. 2nd Para)

योग की वजह से कार्माण वर्गणा (विस्रसोपचय) कर्म रूप परिणामित होती है और कर्म और आत्मा का एकक्षेत्रावगाह रूप सम्बन्ध बनता है.

Types of Yog

Yog is of two types.

1. Shubh yog: Yog due to good activites of मन, वचन, काया is called shubh yog.
2. Ashubh yog: Yog due to bad activities of मन, वचन, काया is called ashubh yog.

How does Yog impact the process of Aasrav?

Ghati Karma

Regardless of the type of yog, for a jeev that has not attained samyagdarshan, all 45 types* of Ghati karma are continously getting attached to the soul. It should be noted that even though they getting continously bound to the soul, out of the pair/triplets of Rati/Arati, Strived/Purushved/Napunsekved and Hasya/Shok karmas, only one type out of every pair/triplet gets bound at a time.

Aghati karma

• Shubh yog: Good types (पुण्यप्रकृति)of Aghati karma (such as Satavedniya, Oonchgotra, etc) get bound.
• Ashubh yog: Bad types(पापप्रकृति) of Aghati karma (such as Asatavedniya, Neechgotra, etc) get bound.
• Mishra yog: Both पुण्यप्रकृति and पापप्रकृति get bound.

Here too, it should be noted at a given point of time, only one type out of each of satavedniya/asatavedniya, oonchgotra/neechgotra, 4 types of aayu karmas gets bound.

Yoga is also called aasrav, because yog is the cause of aasrav (इसको कारण में कार्य का उपचार करना कहते है). What happens is that due to yog, a number of karman particles (which were already in the same space as the aatma pradesh, also called as विस्रसोपचय) get converted into different types and subtypes of karma. The number of karman particles getting converted to a particular type of karma here is called Pradesh bandh(प्रदेशबंध) for that type of karma, while the type/subtype of karma is called Prakruti bandh (प्रकृतिबंध). Thus, Yog is the cause of प्रकृतिबंध and प्रदेशबंध.

Types of Karma bandh

Karma bandh is of 4 types:

1. प्रकृतिबंध - type of karma that gets attached to soul
2. प्रदेशबंध - the quantity of karman particles
3. स्थितिबंध - the duration for which the karman particles remain attached to soul
4. अनुभागबंध - the intensity with which the karman particles will bear fruit

Of these, as explained above, yog is the cause of प्रकृतिबंध and प्रदेशबंध.

The cause of स्थितिबंध and अनुभागबंध is Kashaay(कषाय). In Mokshamarg prakashak, Pandit Todarmalji has also referred to Mithyatva as Kashaay - the reason being that Kashaay always goes hand-in-hand with Mithyatva (that is, whenever there is Mithyatva, there is Kashaay) and so in that sense, Mithyaatva can be called Kashaay.

A few important points about कर्म बंध

Does a कर्म come into उदय immediately after it gets attached to the soul?

No. There is a period of time for which the कर्म doesn't come into उदय after it gets attached to the soul. This period of time is called अबाधाकाल. This time is proportional to स्थिति of the कर्म. Meaning, if the स्थिति was for a longer duration, the अबाधाकाल will also be of a longer duration. Also, with the exception of आयु कर्म, the स्थिति of all other types of कर्म also includes the अबाधाकाल. For example, when we say that the स्थिति of ज्ञानावार्णनिय कर्म is 1000 सागर, it is inclusive of the अबाधाकाल. As for आयु कर्म, it starts coming into उदय only after the current life ends.

What does it mean to say that स्थिति of the कर्म is, say, 10000 years?

When we say कर्मबंध, in reality, infinite number of कार्माण particles get attached to the soul at a given time. Amongst these, there are again infinte number of कार्माण particles of a given type (ज्ञानावार्णनिय, for example). Now, when these कार्माण particles become ripe to bear fruit, they don't all come into उदय at the same time, but they do over a period of time. So, let's say at time T1, X particles came into उदय, at time T2, Y particles came into उदय and so on until they all are shedded. So, when we say that स्थिति of the कर्म is 10000 years, it actually is referring to the स्थिति of the कार्माण particles of the same type that got attached to the soul at the same time. And this स्थिति is the amount of time until the last कार्माण particle of this lot got shedded off of the soul. The number X, Y, (used in the example above) is typically decreasing, but the intensity is increasing. This means that when a कर्म starts coming into उदय, the number of कार्माण particles that come into उदय is significantly higher than the number in the later stages, but their intensity(अनुभाग) increases over time. Thus, initially, you have more कार्माण particles coming into उदय but with less intensity and then successively, you have less कार्माण particles but with higher intensity.

Also, the effect of karmas at a given point of time is the cumulative effect of karmas that were bound at different times in the past, but those that came into उदय at the same time.

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* In all, there are 47 Ghati karma types, but as far as bandh is concerned, "MishraMohniya (aka samykatvamithyatva) and "SamyaktavaMohniya" karma (subtypes of DarshanMohniya karma) are excluded because in reality, they don't get bound to the soul like other karmas - they are the result of conversion of "MithyatvaMohniya" karma into these 2 types at the time the soul attains Samyagdarshan.