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Bondage means the chain of birth and death and the consequent miseries or sorrows. The self attains liberation from all miseries or sorrows of this material world and from the chain of birth and death. The conception of bondage is differently interpreted by different systems of Indian philosophy. In Jainism, 箩墨惫补 or self is conscious. Infinite knowledge, infinite faith, infinite power and infinite bliss are the four essential qualities of the 箩墨惫补 or self. But, because of karman these four qualities are revealed in the 箩墨惫补 during its empirical existence. These four qualities are realized by the self only when all the obstacles that stand in the way are removed. Just as, the sunshine illuminates the entire world as soon as the atmosphere is freed from cloud and fog, similarly the self attains omniscience as soon as all the obstacles of karmans are removed. Karmans are then the main cause of bondage of the self. According to the Jainas karmans are material which are of the form of infra-atomic particles.

It has already been mentioned that 辫耻峁噛补, 辫腻辫补, 腻蝉谤补惫补, bandha, samvara, 苍颈谤箩补谤腻 and 尘辞办峁�a are the tattvas along with the 箩墨惫补 and the a箩墨惫补. Among these, 辫耻峁噛补 and 辫腻辫补 are sometimes included in 腻蝉谤补惫补 and bandha. The Jaina philosophers mention 腻蝉谤补惫补, bandha, samvara and 苍颈谤箩补谤腻 regard as the ways for the association with and dissociation of the self from karman. Among these four ways, 腻蝉谤补惫补 and bandha are the cause of 蝉补峁僺腻谤补, while samvara and 苍颈谤箩补谤腻 are the cause of liberation. Now, a brief account of these four states has been discussed one by one.

(i) 膧蝉谤补惫补:

The flow of karmic-matter into the self is called 腻蝉谤补惫补 or influx. 膧蝉谤补惫补 is described as the activity or channel of the self. The activity of the self or yoga is called 腻蝉谤补惫补. Just as a wet cloth absorbs the dusts brought by the wind, or a heated iron-ball absorbs the particles of water; in the same way, the self affected by anger, greed etc. absorbs the karma-辫补谤补尘腻峁嘘蝉 brought by yoga. The influx of karmicmatter into the self continues until liberation. When the influx of karman is checked and the karmic-matters which already entered into the body of the self are washed out, then the self regains its real nature and attains liberation from this worldly life.

It has already been mentioned that yoga is called 腻蝉谤补惫补. Now, the term yoga is used in quite a different sense in Jainism. Yoga here means the activity of the self through body, speech and mind. Hence, yoga is of three types: 办腻测补-测辞驳补, 惫腻驳yoga and mana-yoga. 膧蝉谤补惫补 is the effect of bodily, verbal and mental actions, and the cause of the self鈥檚 bondage. It is also good or evil as it produces merit and demerit. That means, 辫耻峁噛补 and 辫腻辫补 are the auspicious and inauspicious-influx of karman. It is cause of virtue and vice. 膧蝉谤补惫补 is again said to be the action of the senses which impels the self towards external objects.

膧蝉谤补惫补 or influx of karman is divided into two categories, viz., bh膩v腻蝉谤补惫补 or subjective influx and dravy腻蝉谤补惫补 or karm腻蝉谤补惫补 or objective influx. These two types of 腻蝉谤补惫补 are again divided into two categories, viz., 蝉腻尘辫补谤腻测颈办补 and 墨谤测腻辫补迟丑补. The modification of the self by which karman gets into it, is known as bh膩v腻蝉谤补惫补. Bh膩v腻蝉谤补惫补s are of five kinds, viz., (a) false belief; (b) want of control; (c) inadvertence; (d) the activity of body, mind and speech and (e) passions.

Prabh膩candra also hold that the same idea, i.e. bh膩v腻蝉谤补惫补 is of five kinds. Dravy腻蝉谤补惫补 or karm腻蝉谤补惫补 means the entrance of the karmic-matters into the self through the three channels of yoga. The cause of all the karm腻蝉谤补惫补s are 耻辫补驳丑腻迟补, 补苍迟补谤腻测补, 尘腻迟蝉补谤测补 etc.

There are forty-two chief channels or 腻蝉谤补惫补s through which the karmapudgalas enters into the self. Among these, seventeen are regarded as major 腻蝉谤补惫补s. They are鈥攖he three yogas, the five sense-organs, the four 办补峁Ｄ乱补蝉 and the five vratas. Besides these seventeen major 腻蝉谤补惫补s or channels, there are twenty-five minor 腻蝉谤补惫补s. All of these are the causes of bondage.

(ii) Bandha:

膧蝉谤补惫补 leads the self to bandha. 膧蝉谤补惫补 and bandha are mutually related as cause and effect. As a result of 腻蝉谤补惫补, karma-particles enter into the self and the self is affected by passions like love, anger etc., and absorbs these karma-pudgalas into its innumerable parts. The absorption of the karma-pudgalas by the self within itself is called bandha or bondage. After the absorption of karma-pudgala, the self which is intrinsically pure and perfect, becomes impure and imperfect. The karmapudgalas also obstruct the self鈥檚 four infinite qualities. Therefore, the self forgets its real nature and undergoes the cycle of birth and death.

Bandha or bondage is of two types, viz., (i) 产丑腻惫补-bandha or subjective bondage and (ii) dravya-bandha or objective bondage. 叠丑腻惫补-产补苍诲丑补 means that conscious state by which the karman is bound with the self, while the union of the 辫谤补诲别艣补蝉 of karman and self is called dravya-bandha. That means, first of all there is the influx of karmic-matters i.e. 腻蝉谤补惫补 which leads the self to bondage. The psychical states which are the cause of the contact of the self with the karmapudgalas are known as 产丑腻惫补-bandha, after that there is the union of the self with the karman, which is known as dravya-bandha.

Dravya-bandha is of four kinds, according to its 辫谤补办峁泃颈 (nature), sthiti (duration), anubhava (intensity) and 辫谤补诲别艣补 (number). Among these, the 辫谤补办峁泃颈 and 辫谤补诲别艣补 bondage result from the activities of body, mind and speech, while the sthiti and anubhava bondage result from the conditions of attachment and aversion. 笔谤补办峁泃颈 means the natural qualities, such as bitterness or sweetness found in the nimba plant or molasses. The nature of different kinds of karman determine the nature of bondage. Sthiti means the duration of karman. The duration of karman differs in different cases. Some karman will remain a thousand years, some only a decade. There are again some karman which can be washed out in a day. Anubhava means the intensity of karman. This may be sometimes mild, sometimes strong.

笔谤补诲别艣补 means the amount of karman. This is different in different cases. Some karmans attract more pudgala, some less; so, it is divided according to its thickness and thinness. These four types of bondage are illustrated with an example of an 濒腻岣岛 (a kind of sweet-meat). Some 濒腻岣岛s cure cough and rheumatism by their nature; some are good for a long time; some for a short time. Some 濒腻岣岛s contain melted butter in them, while others do not. Some are thick, some thin, because of the amount of flour with which they have been made.

There must be some cause for an effect. Without cause, effect cannot be produced. So, there must be some cause for the self鈥檚 bondage. 膧蝉谤补惫补 is the main cause of bandage, because it is the first 辫补谤测腻测补 of bandha or bondage. The Jainas enumerate five causes of bondage, viz., (a) 尘颈迟丑测腻迟惫补 or 补惫颈诲测腻 (nescience); (b) avirati (non-restraint); (c) 辫谤补尘腻诲补 (delusion);(d) 办补峁Ｄ乱补 (passion) and (e) yoga (activity of the self). From 尘颈迟丑测腻迟惫补 or 补惫颈诲测腻 arises avirati; from avirati arises 辫谤补尘腻诲补; from 辫谤补尘腻诲补 arises 办补峁Ｄ乱补; from 办补峁Ｄ乱补 arises yoga. Hence, 尘颈迟丑测腻迟惫补 is the root cause of all evils.

1) 础惫颈诲测腻 or 尘颈迟丑测补迟惫腻 is also called 尘颈迟丑测腻诲补谤艣补苍补, 尘颈迟丑测腻诲峁涐梗峁璱, 诲补谤艣补苍补尘辞丑补 or moha. Because of 补惫颈诲测腻, the people accept adharma as dhrama, 补艣耻产丑补 as 艣耻产丑补, a箩墨惫补 as 箩墨惫补 etc. All of these are the opposite nature of 蝉补尘测补驳诲补谤艣补苍补. 础惫颈诲测腻 is the root cause of sufferings. For 补惫颈诲测腻, the 箩墨惫补 thinks that 鈥渋t is mine鈥�, 鈥淚 know all the things鈥� etc. For these kinds of false knowledge, the self always comes under bondage in this 蝉补峁僺补谤腻.

础惫颈诲测腻 has three factors, viz., (i) 尘颈迟丑测腻诲补谤艣补苍补, (ii) 尘颈迟丑测腻-箩帽腻苍补 and (iii) 尘颈迟丑测腻-肠腻谤颈迟谤补 which are the opposites of right-vision, right-knowledge and rightconduct. So, bondage is not only cause by 尘颈迟丑测腻-箩帽腻苍补, but also by 尘颈迟丑测腻-dar艣ana and 尘颈迟丑测腻-肠腻谤颈迟谤补. That is the reason that after the attainment of right-knowledge, the self is not freed from the bondage of karma-matter without right-vision and right-conduct.

础惫颈诲测腻 or 尘颈迟丑测腻迟惫补 is of two kinds, viz., (i) naisargika and (ii) 辫补谤辞辫补诲别艣补. Paropade艣a 尘颈迟丑测腻迟惫补 is of four kinds, viz., (a) 办峁沬测腻惫腻诲颈;(b) a办峁沬测腻惫腻诲颈; (c) 补箩帽腻苍墨 and (d) vainayika. On the other hand, Pujyap膩da admits five kinds of 尘颈迟丑测腻迟惫补 or 补惫颈诲测腻, viz., (i) ek膩nta尘颈迟丑测腻诲补谤艣补苍补, (ii) vipar墨ta尘颈迟丑测腻诲补谤艣补苍补, (iii) sa峁兣沘ya尘颈迟丑测腻诲补谤艣补苍补, (iv) vainayika尘颈迟丑测腻诲补谤艣补苍补 and (v) aj帽anika尘颈迟丑测腻诲补谤艣补苍补.

2) The second cause of bondage is avirati. Avirati means non-restraint from the six sense-organs.

3) The third cause of bondage is 辫谤补尘腻诲补 or delusion. It is of eight kinds, i.e., five kinds of samiti and three kinds of gupti. These are鈥�(i) 墨谤测腻; (ii) 产丑腻峁Ｄ�;(iii) 别峁�a峁嚹�; (iv) 腻诲腻苍补; (v) utsarga;(vi) 办腻测补; (vii) 惫腻驳 and (viii) mana.

4) The fourth cause of bondage is 办补峁Ｄ乱补. The Jainas hold that space is full of karma-pudgalas and the self absorbs these karma-particles because of 办补峁Ｄ乱补. It is of four types, viz., (i) anger (krodha); (ii) pride (尘腻苍补); (iii) deceit (尘腻测腻) and (iv) greed (lobha).

5) The last cause of bondage is yoga. It is the activity of the self through the body; mind and speech. Passions are the internal cause of bondage, while the activities of body, mind and speech are the external causes of bondage.

All of these are the cause of bondage. For 腻蝉谤补惫补 and bandha, the self is always affected by the karma-pudgalas.

(iii) Samvara:

It is seen in the foregoing discussions that 腻蝉谤补惫补 and bandha are the cause of bondage of the 箩墨惫补. Because of these two the self comes under the cycle of birth and death. The self does not attain the ultimate aim of life, i.e., liberation, because the self is affected by the karma-matter. Attainment of liberation is not possible as long as the karma-particles exist in the self. When the influx of karmamatter stops, then the self attains liberation. So, for the attainment of liberation, it is necessary to stop the influx of karma-matter into the self. Prabh膩candra holds that for the attainment of liberation, the influx of new karma-matter into the self must be stopped. The new karma-matter enters into the self through 腻蝉谤补惫补 or influx. This stoppage of the influx of karma-matter is called samvara.

Samvara is also of two kinds, viz., (i) 产丑腻惫补samvara or subjective stoppage and (ii) dravyasamvara or objective stoppage. The checking of the modifications of consciousness of the self which is the cause of the influx of karma-matter is known as 产丑腻惫补samvara, while dravyasamvara means that state where the influx of karmamatter is stopped. Thus, 产丑腻惫补samvara is the cause of dravyasamvara.

According to Prabh膩candra, 产丑腻惫补samvara is again divided into six categories, viz., (a) samiti i.e. carefulness;(b) gupti i.e. restraint; (c) dharma i.e. observance; (d) 补苍耻辫谤别办峁Ｄ� i.e. thought; (e) 辫补谤墨峁�a丑补箩补测补 i.e. victory over troubles and (f) 肠腻谤颈迟谤补 i.e. conduct. Each of these is again divided into various sub-classes. These are the steps of stopping the influx of karma-matter.

The first way of stopping the influx of karma-matter refers to outward behavior, which is known as samiti. It means that people must be careful about their conduct in order to avoid injury to all the living beings in this world. It is of five kinds, viz., (i) 墨谤测腻-samiti i.e. observance of the greatest care about the rules of walking; (ii) 产丑腻峁Ｄ�-samiti i.e. to be careful about the rules of speech; (iii) 别峁�a峁嚹乻amiti i.e. to be careful about the rules of eating; (iv) 腻诲腻苍补nik峁�epa峁嘺-samiti i.e. to be careful about the rules of keeping some portion of the alms for the performance of religious duties and (v) utsarga-samiti i.e. observance of carefulness about the rules of performing bodily evacuations in a spot.

Gupti or restraint is the second way of stopping the influx of karma-matter. Gupti means the rules for controlling yoga of the mind, body and speech. So it is of three kinds, viz., (i) 办腻测补-gupti i.e. bodily restraint; (ii) 惫腻驳-gupti i.e. verbal restraint and (iii) mana-gupti i.e. mental restraint.

By the observance of ten kinds of dharma, the influx of karma-pudgala must be stopped. That means, by the performing of dharmas, the 箩墨惫补 becomes free from all kinds of sorrows and attain excellent pleasure. These are: (i) uttama-办峁�a尘腻 (excellent forgiveness); (ii) 耻迟迟补尘补-尘腻谤诲补惫补 (excellent humility);(iii) 耻迟迟补尘补腻谤箩补惫补 (excellent simplicity); (iv) uttama-艣补耻肠补 (excellent cleanliness); (v) uttamasatya (excellent truth); (vi) uttama-蝉补峁儁补尘补 (excellent restraint); (vii) uttamatapas (excellent penance); (viii) uttama-迟测腻驳补 (excellent renunciation); (ix) 耻迟迟补尘补腻办颈帽肠补苍补 (excellent indifference) and (x) uttama-brahmacarya (excellent sex-control).

The influx of karma-matter can also be stopped by keeping the twelve kinds of thoughts or 补苍耻辫谤别办峁Ｄ�. One should always bear these twelve kinds of thoughts in mind for the stoppage of karma-pudgala into the self. These are: (i) 补苍颈迟测腻苍耻辫谤别办峁Ｄ�, (ii) 补艣补谤补峁嚹乶耻辫谤别办峁Ｄ�, (iii) 蝉补峁僺腻谤腻苍耻辫谤别办峁Ｄ�, (iv) 别办补迟惫腻苍耻辫谤别办峁Ｄ� (v) 补苍测补迟惫腻苍耻辫谤别办峁Ｄ�, (vi) 补艣耻肠颈迟惫腻苍耻辫谤别办峁Ｄ�, (vii) 腻蝉谤补惫腻苍耻辫谤别办峁Ｄ�, (viii) 蝉补尘惫补谤腻苍耻辫谤别办峁Ｄ�, (ix) 苍颈谤箩补谤腻nuprek峁Ｄ�, (x) 濒辞办腻苍耻辫谤别办峁Ｄ�, (xi) bodhidurlabh膩nuprek峁Ｄ� and (xii) 诲丑补谤尘腻苍耻辫谤别办峁Ｄ�. 础苍颈迟测腻苍耻辫谤别办峁Ｄ� is thinking that everything is transient. 础艣补谤补峁嚹乶耻辫谤别办峁Ｄ� means that there is no shelter except truth. 厂补峁僺腻谤腻苍耻辫谤别办峁Ｄ� means about the cycle of birth and death. 贰办补迟惫腻苍耻辫谤别办峁Ｄ� means that one is responsible for his own deeds. 础苍测补迟惫腻苍耻辫谤别办峁Ｄ� means that the self is separate from the body. 础艣耻肠颈迟惫腻苍耻辫谤别办峁Ｄ� is thinking that the body and its relation to everything are impure. 膧蝉谤补惫腻苍耻辫谤别办峁Ｄ� is about the influx of karman. 厂补尘惫补谤腻苍耻辫谤别办峁Ｄ� is about the stoppage of influx of karma-matter. 狈颈谤箩补谤腻苍耻辫谤别办峁Ｄ� is about the destruction of influx of karma-matter that has already entered into the body of the self. 尝辞办腻苍耻辫谤别办峁Ｄ� means about the self, the matter and the substances of the world. 叠辞诲丑颈诲耻谤濒补产丑腻苍耻辫谤别办峁Ｄ� means about the difficulty of attaining true vision-knowledge-conduct. 顿丑补谤尘腻苍耻辫谤别办峁Ｄ� means about the essential principles of this world.

For the stoppage of the influx of karma-matter and the attainment of liberation, one has to follow 辫补谤墨峁�a丑补箩补测补 i.e. victory over hardships or troubles. The twenty-two hardships are: (i) the feeling of hunger (办峁�u诲丑腻), (ii) the feeling of thirst (辫颈辫腻蝉腻), (iii) the feeling of cold (艣墨迟补), (iv) the feeling of heat (耻峁ａ箛补), (v) troubles by mosquito (诲补峁兣沘尘补艣补办腻), (vi) the feeling of shame for nakedness (nagna), (vii) the feeling of dissatisfaction through hunger, thirst, cold, heat etc. (arati), (viii) the feeling of emotions caused by women (蝉迟峁浤�), (ix) the feeling of tiredness for journey (肠补谤测腻), (x) the desire of moving from a fixed posture in meditation (苍颈峁�a诲测腻), (xi) the desire to have a bed for take some rest (艣补测测腻), (xii) the feeling of anger when insulted (腻办谤辞艣补), (xiii) the feeling of fight against an enemy who comes to kill (vadha), (xiv) the desire of asking anything in great need (测腻肠苍腻) (xv) the feeling of satisfaction (补濒腻产丑补), (xvi) the feeling of pain caused by a disease (roga), (xvii) the feeling of pain caused by some thorns (迟峁涐箛补蝉辫补谤艣补), (xviii) the feeling of displeasure for dirtiness (mala), (xix) the desire to get some reward or honour (蝉补迟办腻谤补-辫耻谤补蝉办腻谤补), (xx) the feeling of pride for one鈥檚 learning (辫谤补箩帽腻), (xxi) the feeling of despair for failure to obtain knowledge (a箩帽腻苍补)and (xxii) the feeling of despair for failure to attain something (补诲补谤艣补苍补). One who controls over these hardships or troubles becomes free from all kinds of sorrows. One should also observe five kinds of 肠腻谤颈迟谤补 or conduct for stopping the influx of karma-pudgala. These are: (i) 蝉腻尘腻测颈办补, (ii) 肠肠丑别诲辞辫补蝉迟丑腻辫补苍腻, (iii) 辫补谤颈丑腻谤补惫颈艣耻诲诲丑颈, (iv) 蝉奴办峁�m补蝉补峁僷补谤腻测补 and (v) 测补迟丑腻办丑测腻迟补. 厂腻尘腻测颈办补 means one should always give up bad deeds and take up good deeds. 颁肠丑别诲辞辫补蝉迟丑腻辫补苍腻 means repentance for doing all kinds of wrong deeds in front of the preceptor.

笔补谤颈丑腻谤补惫颈艣耻诲诲丑颈 means one should obtain purity by abstention from injury to living being. 厂奴办峁�m补蝉补峁僷补谤腻测补 means one should control of the subtle from of passions. 驰补迟丑腻办丑测腻迟补 means thinking for liberation after the control of all the passions. Moreover, the influx of karma-pudgala can also be stopped out by vow. It is of five kinds, viz., (i) 补丑颈峁僺腻 i.e. abstention from injury; (ii) 补苍峁泃补 i.e. abstention from falsehood; (iii) asteya i.e. abstention from stealing; (iv) brahmacarya i.e. abstention from sexual pleasure and (v) aparigraha i.e. abstention from worldly things.

All of these are the ways of stopping the influx of new karma-pudgala into the self. When all of these ways are successfully followed, then the influx of karma-pudgala is stopped.

(iv) 狈颈谤箩补谤腻:

The destruction of old karma-pudgala is called 苍颈谤箩补谤腻. Samvara stops the influx of fresh karmans. But the self is not free from the karma-pudgalas which have already entered into the self. So, Prabh膩candra holds that for the attainment of liberation, it is also necessary to destroy the karma-matters that have already entered into the body of the self. This destruction is only possible through 苍颈谤箩补谤腻 i.e. it consists in the annihilation of already entered karmans. Prabh膩candra says that it is of two types, viz., (i) upakrama-苍颈谤箩补谤腻 and (ii) anupakrama-苍颈谤箩补谤腻. Upakrama苍颈谤箩补谤腻 is destroyed through twelve kinds of penances, while the anupakrama苍颈谤箩补谤腻 is destroyed in proper time after the fruits of such karman are enjoyed.

According to another view, 苍颈谤箩补谤腻 is of two kinds, viz., (i) 产丑腻惫补-苍颈谤箩补谤腻 and (ii) dravya-苍颈谤箩补谤腻. Bh膩va-苍颈谤箩补谤腻 is again of two types, viz., (i) 蝉补惫颈辫腻办补 and (ii) 补惫颈辫腻办补. The natures of 蝉补惫颈辫腻办补-苍颈谤箩补谤腻 and 补惫颈辫腻办补-苍颈谤箩补谤腻 are the same with the natures of anupakrama-苍颈谤箩补谤腻 and upakrama-苍颈谤箩补谤腻.

By the twelve kinds of penances, the karma-matters are destroyed. Of them, the six are external penances and the remaining six are internal ones. The six external penances are: 补苍补艣补苍补 (fasting); 耻峁嘺诲补谤墨 (less eating); 惫峁泃迟颈辫补谤颈蝉补峁僰峁�e辫补 (limiting quantity of food); rasa-迟测补驳腻 (abstaining from eating ghee, sweet etc.); 办腻测补-kle艣a (torturing the body) and 蝉补峁僱颈苍补迟腻 (avoidance of temptation by control the senses, mind etc.). On the other hand, the six internal penances are: 辫谤腻测补艣肠颈迟迟补 (confession of crime and performance of penances for its atonement); vinaya (respect to the ascetics); 惫补颈测腻惫补肠肠补 (service to the ascetics, the poor etc.); 蝉惫腻诲丑测腻测补 (study of scriptures); vyutsarga (giving up all the internal and external things of the mundane world) and 诲丑测腻苍补 (meditation). All of these are the means of destroying the karma-pudgalas that have already entered into the self.

Thus, from the above point of discussion it has been seen that the self comes under the bondage of karma-pudgala because of 腻蝉谤补惫补 and bandha. So, it becomes impure and cannot attain liberation. The self becomes free from all of the karma-pudgalas through samvara and 苍颈谤箩补谤腻. So, after the destruction of all the karma-pudgalas, the self become fit for liberation.