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impure mundane mode of the soul while stoppage (Samvara) and separation (Nirjarā) with the process of liberation resulting in its pure mode.
The question that arises is "Since when has the soul been in the grip of the karma--matter?” In the introductory chapter in Section-I, we have mentioned that the beginningless association of the soul with the karma-matter is one of the unquestionable axioms of Jainism. All mundane creatures, by virtue of their mundane status, have initial karmic encumbrance, which they keep reducing or augmenting through their thoughts, deeds and words.
The Causes Of Karmic Bondage -
The causes of karmic bondage are the same as the causes of karmic influx. It is only the presence or the absence of the karmic bonding agents - passions, attachment etc that makes the influxed karma-matter to stick or fall off. In the first case the bondage takes place and in the second it does not.
The Psychic And Substantive Bondage -
The subtle karmic bondage caused due to the psychic states such as attachment, aversion, delusion, etc of the creature is said to be the psychic bondage or Bhāva-bandha.
The substantive karmic bondage is the gross bondage in which the karma-matter actually bonds with the spatial units of the soul. This is known as Dravya--bandha.
Four Types Of Karmic Bondage -
Just as the food, when digested, is converted into flesh, blood, bone, bone-marrow and energy, the karma-matter while in the process of bonding with the soul gets converted into four states, which decide their nature, duration, potency and magnitude.
TATTVĀRTHA (THE FUNDAMENTALS) : 109