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Tattvārthasūtra
सकषायत्वाज्जीवः कर्मणो योग्यान्पुद्गलानादत्ते स बन्धः ॥२॥
[जीवः सकषायत्वात् ] जीव कषायसहित होने से [ कर्मणः योग्यान्पुद्गलान् ] कर्म के योग्य पुद्गल परमाणुओं को [ आदत्ते ] ग्रहण ooda , [H THI:] e tret
The living being - jīva, the soul – actuated by passions (kaşāya), retains particles of matter (pudgala) fit to turn into karmas. This is bondage (bandha).
The soul actuated by passions (kaşāya) is 'sakaṣāya'. Just as the digestive fire of the stomach (the gastric fluid or juice) absorbs food suitable to it, so also the soul retains karmas of duration (sthiti) and fruition (anubhāga) corresponding to the virulent, mild or moderate nature of the passions (kaşāya). How does the soul which is immaterial take in karmic matter? In answer to this question the word 'jīva' has been used in the sūtra. That which lives is jīva; the jīva has vitality (prāņa) and life (āyuḥ). The phrase 'karmaṇo yogyān’indicates the jīva which is with karmas. Only the jīva with karmas is actuated by passions (kaṣāya). The jīva without karmas is not actuated by passions (kasāya). From this it follows that the association of the jīva with karmas is beginningless. This answers the question how the immaterial soul is bound by the material karmas. If we postulate a beginning for bondage, there can be no bondage at all as in case of the liberated souls - the Siddha – characterized by utter purity. The second part of the sūtra is that the self takes in appropriate particles of matter (pudgala) capable of being transformed into karmas. The mention of ‘pudgala' - matter - is intended to declare that karma is matter. By this the view that karma is the unseen potency or invisible, mystical force of the soul is refuted, as the quality of the soul cannot be the cause of transmigration or worldly existence (i.e., bondage). ‘Adatte' is intended to indicate the relation of cause and effect.
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