Dr. Samani Mangal Pragya
In the Bhagavatī, there is a description of eight kinds of karmas in the form of eight different karma bodies. From the knowledge obscuring karma body to the antarāya-obstructing or hindrance-producing karma body, there occurs bondage of eight karma bodies.[1] All these eight karma bodies have different causes of bondage.
The rise of the knowledge obscuring karmas causes the bondage of newer knowledge obscuring karma and Jñāna pratyanīkatā (harbouring a feeling of jealousy towards knowledge, the knower and towards the means of it), Jñāna nihnavana (denial of knowledge as knowledge and knower as known), Jñānantarāya (obstructing others in their endeavour to acquire knowledge), Jñānapradveṣa (feeling of aversion towards the knower and knowledge) and Jñānāsātanā (ignoring knowledge and knower) and Jñāna-avisamvādana (showing discord (negative arguments) towards knowledge and sayings of the knower) stand as the supportive causes in that bondage. This means that knowledge obscuring karma is bound when there is rise of this particular karma (which is a substantial cause) with any of these activities (which are the supportive causes). Hence, in the process of bondage of all the eight karmas, the rise of that particular karma along with the supportive causes is essential for the bondage of those karmas.[2] This proves that the knowledge obscuring karma is bound, if and only if any of the previously bound knowledge obscuring karma is in the rising state. Although, it has been said, that there is bondage of seven or eight karmas all the time simultaneously, this is a relative statement. In the bondage of those karmas, there is a part of all the other karmas to some extent, but, prominent bondage will be only of that karma whose rise is taking place. Most particles of the karmas will be only of the relevant karma which is responsible for its bondage. The Bhagavatī's description of the supportive causes of bondage of eight kinds of karma, is also detailed in texts of later period also.
In the context of the supportive causes of karma bondage, as described in the Bhagavatī, it will be important to analyse code of conduct of a person. The present conduct and behaviour of a person determine his future. When we analyse these causes of karmica bondage as described in the Bhagavatī, then most of them are related to conduct and behaviour of the person. If we want to study them in a detailed manner, then we can extend our study to all rational beings. Bondage of karma takes place in both kinds of living beings i.e. beings endowed with a mind and without a mind. Supportive causes of bondage of karma cannot be easily detected in the beings without a mind. Should we then guess what the cause of karmic bondage among them be? It seems that the rise of a particular karma only, causes the bondage of that particular karma in them. Rise of karma takes place in all the beings, hence, that rise itself can become the cause of bondage as it is said in the Bhagavatī, that the rise of the knowledge obscuring karma and likewise other karmas are the cause for the bondage of those particular karmas.[3]
