Verse 8.2 - Definition of bondage (bandha)

Sanskrit text, Unicode transliteration and English translation of Tattvartha sūtra 8.2:

सकषायत्वाज्जीवः कर्मणो योग्यान्पुद्गलानादत्ते स बन्धः ॥ ८.२ ॥

sakaṣāyatvājjīvaḥ karmaṇo yogyānpudgalānādatte sa bandhaḥ || 8.2 ||

The living being–jīva, the soul–actuated by passions (kaṣāya), retains particles of matter (pudgala) fit to turn into karmas. This is bondage (bandha). (2)

Hindi Anvayarth:

अन्वयार्थ: [जीवः सकषायत्वात्] जीव कषायसहित होने से [कर्मणः योग्यान्पुद्गलान्] कर्म के योग्य पुद्गल परमाणुओं को [आदत्ते] ग्रहण करता है [स बन्धः] वह बन्ध है।

Anvayartha: [jivah sakashayatvat] jiva kashayasahita hone se [karmanah yogyanpudgalan] karma ke yogya pudgala paramanuom ko [adatte] grahana karata hai [sa bandhah] vaha bandha hai |

Explanation in English from Ācārya Pūjyapāda’s Sarvārthasiddhi:

The causes of bondage (bandha) have been described. This sūtra explains bondage (bandha).

The soul actuated by passions (kaṣāya) 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 (kaṣāya). 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 (prāṇa) and life (āyuḥ [āyus]). 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 (kaṣāya). 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). ‘Ādatte’ is intended to indicate the relation of cause and effect.

Consequently, owing to the potency of wrong-faith, etc., which make the jīva fit to take in matter (pudgala) and, further, due to its activities (yoga), the jīva gets bound with subtle matter capable of turning into karmas and pervading the same space-points as those of the jīva. This is called bondage. Just as the mixing of several juices of barley, flowers and fruits in a vessel produces intoxicating liquor, so also matter present co-extensive with the jīva becomes transformed into karmic matter owing to the presence of activities (yoga) and passions (kaṣāya). The word ‘sa’ is intended to exclude any other meaning of bondage. This is the only meaning of bondage, and there is no other bondage. By this the union between the substance and its qualities is refuted.