'How is new bondage caused' is being clarified. The portion of light of the sun which is not perceptible due to the layers of clouds that much is absent (unmanifested) in that time. And owing to the rarefaction of the layers of clouds the light which is manifesting is the part of sun's nature, is not produced by clouds. Similarly, Jnan (knowledge), Darshan (perception) and Virya (power) is the nature of soul; the portion of it which owing to the instrumentality of Jnanavarana, Darshanavarana and Antaraya Karmas is not manifesting, that much is absent (unmanifested) in that time. And owing to the Kshayopashams (destruction cum subsidence) state of those Karmas that part of Jnan, Darshan, Virya which is manifesting, all that is the part of soul's nature and is not a contrary (alien) disposition produced by Karmas. So, right from eternity, such a manifested portion of soul's intrinsic nature never comes to an end. Only through this (inherent faculty) the consciousness of the soul is ascertained that the substance possessing the power of knowing and seeing is the soul only.

And the bondage of new karmas does not take place due to this nature (of soul); for, if the soul's nature itself be the cause of bondage, how could then the release from bondage be possible? Moreover, owing to the rise of those karmas, the part of Jnan, Darshan, Virya attributes which is not manifesting, that also is not the cause of bondage, for that which itself is not existing how can it be the cause for others (bondage)? Therefore, the dispositions produced due to Nimitta of Jnanavarana, Darshanavarana and Antaraya-Karmas are not the cause of new bondage of karmas.

Further, owing to the rise of Mohaniya Karma, the perverse belief in the form of untrue faith and passions, anger, pride, deceit, greed, etc. are evolved in the soul. All those dispositions are although found existing in the state of soul, are not separate from soul, Jiva himself is the doer of them, those are assuredly the functional deeds of Jiva, nevertheless, their manifestation is only due to Nimitta of MohaKarma. These (alien dispositions) come to an end on elimination of instrumentality of karma. Therefore, these are not Jiva's own nature but are the contrary dispositions. And due to those (alien) dispositions new bondage of karmas takes place; hence the dispositions manifesting due to rise of Moha-Karma are the cause of karmic bondage.

And owing to rise of Aghati Karmas, external things are met with; among them the physique, etc., get bonded in one (intermingled) form with Jiva-Pradeshas (spatial units of soul) by occupying the same one region (as that of the soul); and wealth, family etc., are totally separate from soul, therefore, all those are not the cause of bondage; for, the other (non-self) substances do not cause bondage, but in those objects the soul develops the feeling of mineness and perverse belief, etc. This alone is to be known as the cause of bondage.