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Pravacanasara
एकक्षेत्रावगाह-रूप द्रव्यकर्म - बंध है वह [ व्यवहार : ] उपचार से बंध [ भणित: ] कहा है।
Lord Jina (the Arhat) has discoursed for the ascetics that the transformation of the worldly soul (jiva) into the state of attachment (rāga) etc. in the aforesaid manner is, in essence, the real (niscaya) bondage (bandha). The other kind of bondage (of the karmic matter with the soul) is the empirical (vyavahāra) bondage (bandha).
Explanatory Note: The worldly soul (jiva) is the doer (karta) of its impure transformation in form of dispositions of attachment (rāga) etc. It, on its own, takes in and gives up such dispositions. This is the real-point-of-view (niscayanaya) that deals with the pure-substance (śuddhadravya). That the soul (jiva) is the doer of transformation of the matter (pudgala) into the karmas, and that it takes in and gives up such karmas, is the empirical-point-of-view (vyavaharanaya) that deals with the impure-substance (aśuddhadravya). Thus, bondage (bandha) can be classified with regard to two points-of-view: from the real-point-of-view (niścayanaya), and from the empirical-point-of-view (vyavaharanaya). The real-point-of-view (niścayanaya) is worth accepting as it deals with the nature of the pure substance (dravya). The empirical-point-of-view (vyavaharanaya) transmutes the transformation in the other-substance (paradravya) as the transformation in the soul-substance (atmadravya); therefore, it is not worth accepting. The real-point-of-view (niścayanaya) avers that the soul (jiva) is bound by own dispositions of attachment (rāga) etc., and can get free by own effort. It is not bound by other substance. This is the only way the soul (jiva) can attain the state of passionless conduct-without-attachment (vītaraga caritra) to get rid of all karmas. That is why the real-point-of-view (niscayanaya) is worth accepting.
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