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There are altogether nine categories namely Jiva (the soul), Ajiva (the non-soul), Punya (virtue), Papa (Vice), Asrava (the inflow of Karmas), Samvara (stoppage of Karma), Nirjara (Shedding of Karma), Bandha (Bondage) and Mokşa (Emancipation). The fundamental categories are Jīva and Ajīva. The rest are due to interaction of these two.
Bondage of the human soul is due to the intermingling with the Karmic matter drawn by it under the influence of Mithyadarśana, Avirati, Pramada, Kaşāya and yoga. This is implied in the Tattvārthasūtra.
Here the word Kaşaya used stands for all the five causes of bondage, Mithyādarśana is twofold. One is naisargika. This is want of faith in the truth (Tattvaśraddhānam) due to the preponderance of Mithyākarma i. e, false action. It does not depend upon any instruction from others. This is naisargika (natural). The other kind of mithyā jñāna originates from instruction from other people. The term Avirati means nonrestraint (Asamyamanam) of six senses. Pramāda means absence of enthusiasm in regard to five samitis and three guptis. The word Kaşāya means passions like anger etc. This includes selfconceit, cheating, greed etc.
Now these causes upto Kaşāya are described as the causes of bondage (Bandha) called sthitanubandha. The other cause named yoga is the source of another kind of bandha called Prakstipradeśabandha.2
Bandha is fourfold-prakstibandha, sthitibandha, anubhavabandha, pradeśabandha. Just as lemon, sugar etc. are naturally bitter and sweet, in the same way, the avaraṇīya karma conceals Jiana and darśana just like the action of a cloud in concealing the rays of the sun or just like a jar concealing the light of the burning lamp within. Thc causality of sadasadavedaniya in
1. Tattvartha Sotra, VIII. 2.
In: TORTIT: 1 2. Tattvards, V111.3.
