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Bonding of Karma (Bandha)
जह फलिहमणी सुद्धो ण सयं परिणमदि रागामादीहिं । रंगिज्जदि अण्णेहिं दु सो रत्तादीहिं दव्वेहिं | | 278 || एवं णाणी सुद्धो ण सयं परिणमदि रागमादीहिं। राइज्जदि अण्णेहिं दु सो रागादीहिं दोसेहिं | | 279||
Jaha phalihamani suddho na sayam pariņamadi rāgāmādīhim. Rangijjadi aņnehim du so rattādihim davvehim. || 278 || Evam nānī suddho na sayam parinamadi rāgamādīhim. Rāijjadi anņehim du so rāgādihim dosehim. || 279 ||
यथा स्फटिकमणिः शुद्धो न स्वयं परिणमते रागाद्यैः ।
रज्यतेऽन्यैस्तु स रक्तादिभिर्द्रव्यैः ।।278।।
एवं ज्ञानी शुद्धो न स्वयं परिणमते रागाद्यैः ।
रज्यतेऽन्यैस्तु स रागादिभिर्दोषैः ।। 279।।
159
Just as a transparent-jewel-crystal is pure, and it does not become red or so on its own, but appears red or so due to other objects [in the surrounding] [278]; in the same way, an enlightened soul is pure, and does not become tainted with attachment, etc. on its own, but gets tainted with attachment, etc. by the external causes. [279]
Annotation
Here in stanza 278, Acarya Kundakunda first presents an analogy and then in the next stanza he applies it to explain an important spiritual concept. Various aspects of the analogy and the spiritual concept are being illustrated in the following table and the Diagram 4:
