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Chapter X
अज्ञानाच्चेद् ध्रुवो बन्धो ज्ञेयानन्त्यान्न केवली। starrilarg faster dastrar CEMTS-TTT 1196|| ajñānāchched dhruvo bandho jñeyānantyānna kevali, jñāna-stokād vimokşaśchedajñānād bahuto'anyathā.
96. If bandha (bondage) be certain from ajñāna (want of knowledge), a kevalin (can never be liberated) for knowable things are infinite. If you say that there is liberation with a little knowledge, there will be liberation by other means from greatness of ajñāna (ignorance).
COMMENTARY This verse refutes the view that ajñāna is the cause of āśrava of punya and pāpa.
According to Jainism, when there is an influx of matter into the soul, certain energies (karmas) are produced which consist of bondage of the soul with matter. This bondage is called bandha. First of all there is an influx of karmas through asravas. Then follow some activities of conciousness which attach themselves to the soul and produce a peculiar kind of bondage which is called bhāvabandha. Bhāva-bandha is followed by a union of jīva with actual karmas consisting of interpenetration of the soul by the karmas and the bondage resulting from this is known as dravya-bandha. Excited by kaşāya (attachment and aversion) a jīva assimilates pudgalas fit for karmas and this is known as bandha.
In the Astasahasri, it is mentioned that this verse 1. "Hal4allwita: font utrera gamHIGH H FRET: 1" Tattvārthādhigama
sūtra, VIII, 2.
