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Niyamasāra
नियमसार
Ācārya Kundakunda’s Pravacanasāra: रत्तो बंधदि कम्मं मुच्चदि कम्मेहिं रागरहिदप्पा । एसो बंधसमासो जीवाणं जाण णिच्छयदो ॥२-८७॥ जो जीव परद्रव्य में रागी है वही ज्ञानावरणादि कर्मों को बांधता है और जो रागभावकर रहित है वह सब कर्मों से मुक्त होता है। निश्चयनयकर संसारी आत्माओं के यह रागादि विभावरूप अशुद्धोपयोग ही भावबंध है ऐसा बंध का संक्षेप कथन तू समझ।
The soul (jīva) with attachment (rāga) toward the external objects makes bonds with karmas and the soul without attachment toward the external objects frees itself from bonds of karmas. Certainly, the impure-cognition (aśuddhopayoga) of the soul (jīva) is the cause of bondage; know this as the essence of bondage.
The soul that transforms itself into dispositions of attachment (rāga), etc., gets bound with new material-karmas (dravyakarma). The soul without such dispositions does not get bound with new materialkarmas. The soul with dispositions of attachment, etc., gets bound with new material-karmas while the previously bound karmas are in existence. The soul without dispositions of attachment, etc., does not get bound with new material-karmas and gets rid of the previously bound karmas (on fruition). The soul without dispositions of attachment, etc., therefore, is called 'without karmic bonds' - abandha. This establishes the fact that the cause of the dravyabandha is the bhāvabandha – impure-cognition (aśuddhopayoga) of the soul (jīva) in form of attachment (rāga), etc. The bhāvabandha is real bondage; the dravyabandha is conventional bondage.1
1 - Ācārya Kundakunda's Pravacanasāra - Essence of the Doctrine, p. 227.
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