________________
[ 254
]
samyag dịşti. The causes of bondage are said to be Avirati, pramāda, Kaşāya and yoga only leaving out mithyā darśana. In the samyatā samyata the causes of bondage are fatfatti, afarla, प्रमाद, कपाय and योग. In the prayata samyata the causes of bondage are only three namely Pramāda, Kaşāya and Yoga. In Apramatta Apūrvakaraņa Bādarasampradāya and Sakşma sampradāya the causes of bondage are kaşāya and yoga only. In Kșīņa Kaşāya and Sayogakevali, bondage is due to yoga only. In Ayoga Kevali Kaşāya there is no bondage at all. In bondage, karma and pudgala are linked together. Karma is not a quality of the soul as it is the cause of the mundane life. Due to mithyadarśana etc. the subtle atoms of pudgala or matter are mixed with the points ( Praveśa ) of the soul, as in the case of mixture of water and milk. It sh uld be remembered that mere samyoga does not constitute bondage in any way. What is meant to be conveyed is in the manner of varieties of Rasa, Bija, Puşpa, phala ( Liquid, seed, fruit and flowers ) being placed within a pot and converted into wine. The particles of matter within the soul are changed into the form of karma under the influence of yoga and Kaşaya.?
Bondage is viewed in four forms—Prakrti, sthiti, anubhava and pradeśa. Prakṣtibandha means natural bondage i.e. it implies that the prakrti or nature of karma is to obscure ( Āvarana Darśana, Jñāna etc. )
There are eight kinds of natural bondage which are discussed in texts. It may be pointed out that the karma particles when they are turned into Bandha become many and tend to obscure Jñana, darśana, pleasure, pain etc. deludes and becomes the cause of Ayu name, gotra and antarāya. Karma as such is one but it is called either Punya ( merit ) or Pápa ( sin ) according to the nature of its results.2 1. Tattvartha Vrtti VIII. 2 2. It may be noted that jIvas according to Jainas are ultimately of two kinds
cither Bhavya cr Abhavya (761 T 3942) Umíswāmi (VIII. 6) seems to hint that kalavarana is possible in both kinds of jlyas though it may bc objccted that at the ablavya jivos havc no power of manaḥparyaya jiina and kevala jüans. This statement is loose. The right view secms to be th:t a soul is called bhavya or abhavya not because it has or has
