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Bonding of Karma (Bandha)
137
leads to inauspicious or auspicious Kārmika bonding.
Stanza 260 says that disposition (Adhyavasāna) of making others miserable or happy is erroneous. Such a disposition leads to sinful or virtuous Kārmika bonding.
From stanza 261 we learn that disposition (Adhyavasāna) of killing or protecting others is erroneous. Such a disposition leads to sinful or virtuous Kārmika bonding.
In this treatise in chapter 4 (stanzas 145 to 147), we have already seen that Ācārya Kundakunda considers not only the bondage of sin-Karma as a handcuff but the bondage of virtuousKarma also as a handcuff. Ācārya Kundakunda calls former as a handcuff of iron and later as a handcuff of gold. Here also in these three stanzas we notice that the focus of Ācārya Kundakunda is not to make distinction between the sin-Karma and virtuous-Karma but to show that the erroneous thinking or disposition (Adhyavasāna) leads to bondage which may be inauspicious or auspicious. Question: Can't we distinguish between the cause of inauspicious
and auspicious bonding? Answer: (i) Yes, we shall see in stanzas 263 and 264.
(ii) Ācārya Kundakunda mentions two names of bondage, (a) sinful or inauspicious ('Pāva' or 'Asuha’ in Prākyta) (b) virtuous or auspicious (Punna' or 'Suha' in Prāksta), in these three stanzas. Ācārya Kundakunda used adjectives ‘gold' and ‘iron' with handcuff in stanza 146 for these two types of bondage. In Caraņānuyoga one finds more detailed distinction and instructions to avoid sin. Caraṇānuyoga highlights in detail that helping others leads to bondage with auspicious Karma and making others unhappy leads to bondage with inauspicious Karma. However, here the focus is on showing the cause of bondage. If one does not recognize the independence of another living being then he is going to get
