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BOOK II: THE PRINCIPLE OF KNOWLEDGE
333
we have here substantial bondage conditioned by subjective bondage.
Now he makes known the characteristic nature of bondage of matter, soul, and the two together:
11.85. Bondage of material things is through their touches, of soul through attachment and so on: mutual interpenetration is said to be [bondage) of matter and soul (together). (177)
The evolution of karmans into union through particular touches, smoothness or roughness, is bondage of matter only. The evolution of the soul into union with conditioned modifications, infatuation, attachment, aversion, is bondage of soul only. The mutual penetration, on the other hand, of soul and karma-matter, which is better described as merely occasion of their mutual evolutions, is the bondage between the two.
Now he revives the fact that substantial (material) bondage is caused by subjective bondage:
II.86. The self has spacial units (space-points): into those spacial units enter material aggregates according to their suitability (cf. gathas, PS 168-169): they stay and go; or they are bound. (178)
This self, as having innumerable spacial units as many as the world space, has spacial units (cf. Tattva-dipika on PS 136). So, according as in those spacial units is its vibration, dependent upon the atomgroups (vargana) of body, voice and mind, aggregates of karma-material having of themselves similar vibration enter and stay in them. If the soul is in a subjective state in the form of infatuation, attachment, or aversion, it is also bound. Hence it is discerned that subjective bondage is cause of substantial (material) bondage of karman (dravya bandh).
Now he proves that subjective bondage, which is simply an evolution into attachment, is, as being cause of substantial material bondage of karman (dravya bandh), the veritable (nishchaya] bondage:
II.87. Attached, the self binds karman; when it is devoid of attachment, it is liberated from karmans. This, be assured, in verity sums up the bondage of souls. (179)
Since only when evolved into attachment is the self] bound by the fresh karman, and not when evolved into detachment; since from the fresh karman it is not released when evolved into attachment, but only when evolved into detachment; since, when evolved into attachment, it is bound by (any) new material karman which even
