________________
332
THE ESSENCE OF JAINA SCRIPTURES
but the common understanding of an union with the bull is justified by an union with a seeing or knowing which has the form of a bull and which is erected upon a psychic-attention occasioned (nimitta) by a bull standing in the condition of an object, so the self, since, being colourless, it is void of touch, has indeed no union with karmamaterial, but the common understanding of bondage by karma-material is justified by an union with states of passion, dislike and so on, erected upon a psychic-attention occasioned (nimitta) by karmamaterial existing in the condition of taking up the same space (as the parts of the soul).
Now he makes known the characteristic nature of subjective bondage (bhava-bandha): 103
II.83. The soul, which is constituted of psychic-attention or function of consciousness, becomes infatuated, or attached, or averse on encountering the various sense objects; so it is bound up with them.104 (175)
This self, indeed, is in its entirety, since it consists of discursive (sa-vikalpaka) and intuitive (nir-vikalpaka) mental-distinguishing, composed of psychic-attention. Whatever of it, on meeting with the various distinguishable things, falls into either infatuation or attachment, or aversion, that, since it has its innate nature affected (uparakta) by infatuation, attachment or aversion conditioned by the other”-like a crystal gem which has its innate nature coloured (uparakta) by blueness, yellowness, or redness, conditioned by a blue, yellow, or red accessory—becomes itself bondage, since it is accompanied by their natures.
Now he makes known the proof of subjective bondage and the characteristic nature of substantial bondage (dravya-bandha):
II.84. With whatever (mental) state a soul sees and knows the objects (of senses) (read vishayam or vishayan) which has come within its ken, thereby it is affected: karman is thereby bound - this is the teaching. (176)
With whatever state, in the form of infatuation, of attachment, or of aversion, this self sees and knows the things which, since it consists of mental-distinguishing, definite (sakara) and indefinite (nirakara) 105, fail to be distinguished [by it), by that same it is affected, This affection it is that is subjective bondage, corresponding to smoothness and roughness. Then again there through material karman is bound: so
