Bandhaka-śāstram — The Scripture That Binds
Bandhaka-śāstram ('the scripture that binds/ties') refers to the śāstric texts — primarily the karma-kāṇḍa portion of the Vedas and the Dharmaśāstras — that govern conduct through injunctions (vidhi) and prohibitions (niṣedha). The term 'bandhaka' ('binding') highlights that these texts, when observed, bind the jīva to regulated dharmic conduct; when violated, they bind the jīva more deeply in saṃsāra through accumulated karma.
The term is most commonly used in the context of contrasting the karma-kāṇḍa (action portion) of the Vedas with the jñāna-kāṇḍa (knowledge portion, the Upaniṣads). The karma-kāṇḍa prescribes sacrifices, duties, and rituals that lead to heavenly rewards or worldly benefits (abhyudaya) — all of which are transient. Properly observed, karma-kāṇḍa purifies the mind and prepares it for liberating knowledge; but if the practitioner remains attached to the fruits promised by karma-kāṇḍa rather than using it as a stepping stone, it 'binds' — keeps the soul in the cycle.
In Rāmānujāchārya's interpretation, the bandhaka-śāstram (karma-kāṇḍa) is not inferior or to be discarded — it is the necessary foundation for all who have not yet developed viveka and vairāgya sufficient for the direct prapatti path. The Gītā (2.45) advises Arjuna to go nistraiguṇya — beyond the three guṇas and their realm of scripture (traiguṇya-viṣayam) — but this is advice for the fully prepared, not a dismissal of the bandhaka-śāstram for others.
The prapanna has a special relationship with the bandhaka-śāstram: having surrendered to Bhagavān, the prapanna continues to observe the vidhis and avoid the niṣedhas — but no longer as means to liberation (since Bhagavān is the means) and no longer out of fear of karmic binding. Rather, observance becomes kainkaryam: performing Bhagavān's prescription as a form of service, not as a transaction.
The contrast is sometimes expressed: bandhaka-śāstram → karmic binding; mokṣa-śāstram (liberation scripture, the Upaniṣads) → freedom. But the Śrī Vaiṣṇava view is that the path from one to the other is gradual and respectful, not dismissive.