________________ Verse 134-135 modifications (parinama) in form of delusion (moha), attachment (raga), and aversion (dvesa). By virtue of the substantive cause (upadana karana) of their own greasiness (snigdhatva) and roughness (ruksatva) these - the already existing and the fresh karmic-matter - get bound together. Now how do these karmas get bound with the impure, i.e., corporeal (murta) soul? The impure, i.e., corporeal (murta) soul, due to its modifications (parinama) in form of delusion (moha), attachment (raga), and aversion (dvesa), provides room to the material-karmas (dravyakarma) in its space-points (pradesa). The material-karmas (dravyakarma), too, provide room to the corporeal (murta) soul in their space-points. This way, the material-karmas (dravyakarma) and the soul (jiva) get into reciprocal (anyonya) bondage. This is what the bondage of the soul (jiva) with the karmas means. From the point-of-view of karmic-bondage, the soul (jiva) and the matter (pudgala) intermingle with each other. From the point-of-view of their respective marks (laksana), the two are different. The soul (jiva) is not absolutely incorporeal (amurta). आस्रव पदार्थ The Influx (asrava) पुण्यास्रव के स्वरूप का कथन - Description of the influx (asrava) of merit (punya) - रागो जस्स पसत्थो अणुकंपासंसिदो य परिणामो / चित्तम्हि णत्थि कलुसं पुण्णं जीवस्स आसवदि // 135 // रागो यस्य प्रशस्तोऽनुकम्पासंश्रितश्च परिणामः / चित्ते नास्ति कालुष्यं पुण्यं जीवस्यास्रवति // 135 // . . . . . . . . . . . . . . . . . . .. . . . . 251
