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Jaina Karmology Thus, passions create conditions for karmic bondage. 6. The passioned nature of the karmas can be learnt either by selfrealisation (just like the feeling of 'I am hungry') or it can be proved by direct perception (through changes in physical properties of the body like reddening of the face etc.). The category of Pradhāna (nature) of Sănkhya cannot be passioned as it is non-living like an earthen pot. 7. The relationship between the living and the karma can be proved to be beginningless like the seed and sprout. (Of course, they are so with respect to all the living beings. However, they may be otherwise with respect to individual beings). 8. There are two types of bondage - (i) physical and (ii) psychical. The passions are generally psychical while mattergic karma particles are physical. They have an inter-cause-effect circle for the karmic bondage :
Passions physical karmas
Newer dispositions + karmas. 9. The passions are normally psychical. They lead first to volitional bond which causes the material karmic bond. There is , thus, a cause-effect relationship between the two. It has been said that wrongfulness, non-abstinence and non-vigilance are the factors for passions. 10. There is a logical syllogism for proving the karmic bondage due to passions :
“The living one accepts the mattergic karmas because he is passioned like the attached or averted one acquiring karmas as approved by all the philosophical systems. The disputed living being is passioned, hence he acquires karmas." 11. The karmic bondage is physical or substantive by nature involving psychical factors. It can be proved by the following syllogism
“The karmic bondage is physical as it is assimilated by the embodied living being like the seeds in the earth.” 12. Bhagvati mentions about how the living being binds karmas. It states that there is an intense realisation of conation-obscuring karma due to similar realisation of knowledge-obscuring karma. The powerfully realised conation obscuring karma catalyses the more
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