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TEXTS: METAPHYSICS VIII
95
40. सकषायत्वाज्जीवः कर्म्मणो योग्यान्पुद्गलानादत्ते स बन्धः॥२॥
Tattvärtha-sūtra, viii, 2.
Being associated with passion (kashaya), the soul takes in matter adaptable for action (karma), and this is bondage (bandha).
41. मिथ्यादर्शनाविरतिप्रमादकषाययोगा वन्धहेतवः ॥ १ ॥
Ibid. viii, 1.
The causes of bondage are mithyadarsana (false perception or faith); avirati (non-abstention, i.e. not refraining from doing what is prohibited by the five rows, such as non-killing, etc.): pramāda (irreverence towards knowledge and the sources of it): kashaya (passions): yoga (the three kinds of activity by body, mind, or speech: see above, pp. 93–4).
42. बज्झदि कम्मं जेण दु चेदणभावेण भावबंधो सो । कम्मादपदेसाणं अमोल पवेसणं इदरो ॥ ३२ ॥
Dravya-samgraha, 32.
The thought-activity of the soul through which karmie matter can bind it is called bhava-bandha. The (actual) intermingling of karmic matter with the particles (pradesas) of the soul is the other (i.e. dravya-bandha). 43. प्रकृतिस्थित्यनुभाग प्रदेशास्तद्विधयः ॥ ३ ॥
Tattvärtha-sutra, viii, 3.
The forms of it (i.e. of bandha) are (1) prakriti (according to the nature of karmic matter which actually binds the soul); (2) sthiti (according to the duration of the attachment of matter to the soul); (3) anubhāga (according as the fruition is likely to be mild or strong); (4) pradesa (according as to the number of atoms (karma-varganās) of karmic matter which attach to the soul).
