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Pravacanasăra
सामान्यार्थ [ परिणामात्] अशुद्धोपयोगरूप परिणाम से [ बन्धः] पुद्गल कर्मवर्गणारूप द्रव्यबंध होता है [ परिणाम: ] और वह परिणाम [ रागद्वेषमोहयुतः ] राग, द्वेष, मोह भावोंकर सहित है, उनमें से [ मोहप्रद्वेषौ ] मोहभाव और द्वेषभाव ये दोनों [ अशुभौ ] अशुभ ही हैं और [ रागः ] रागभाव [ शुभः ] पञ्चपरमेष्ठी की भक्ति आदि रूप शुभ है [ वा ] और [ अशुभः ] विषय - रतिरूप अशुभ भी है।
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The transformation of the soul (jīva) into impure-cognition (aśuddhopayoga) is the cause of bondage (dravyabandha). This transformation of the soul (jiva) is due to dispositions of attachment (rāga), aversion (dveṣa), and delusion (moha). Dispositions of delusion (moha) and aversion (dveṣa) are inauspicious (asubha). Disposition of attachment (rāga) is auspicious (subha) as well as inauspicious (asubha).
Explanatory Note: The transformation of the soul (jiva) due to dispositions of attachment (rāga), aversion (dveṣa), and delusion (moha) is the cause of bondage. Delusion (moha), in general, takes three forms: attachment (rāga), aversion (dveṣa), and delusion (moha). Aversion (duesa), and delusion (moha) are necessarily inauspicious (aśubha). Attachment (rāga) can be either auspicious (subha) or inauspicious (asubha). Attachment (rāga) toward objects that lead to virtuous conduct - - dharma - is auspicious (subha). Attachment (rāga) toward objects that lead to immoral conduct adharma is inauspicious (asubha). Both kinds of dispositions, auspicious (subha) as well as inauspicious (asubha), cause bondage (bandha).
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