In Jain Dharma, the “proof” that certain actions cause karmic binding (bandh) is understood in a traditional way, through Jain philosophy of cause–effect and pramāṇ (means of knowing), not through laboratory-style proof.

I’ll keep it simple and fully within Jain framework.

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1. What does it mean that actions “cause binding”?

• Every jīva (soul) is surrounded by very subtle pudgal (matter) called karma.
• When we do activity of mind, speech or body (yoga) with passions (kaṣāya: anger, pride, deceit, greed, attachment, hatred), those karmic particles stick to the soul.
• This sticking is called bandha (bondage).

So, the statement is:

> Certain types of activity + inner passions → karmic matter sticks → future pleasure, pain, birth, death, etc.

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2. Scriptural proof (āgama-pramāṇ)

Authoritative Jain text Tattvārtha Sūtra 8.1–8.2 clearly states:

• Wrong belief (mithyātva), non-restraint (avirati), negligence (pramāda), passions (kaṣāya), and activities (yoga) are the causes of bondage.
• The soul, actuated by passions, attracts karmic particles – that attraction itself is bondage.

For Jain Dharma, the words of omniscient (kevalī) Tirthankars, preserved in āgamas and accepted by acharyas of both Digambar and Shvetāmbara traditions, are a primary proof. They see all substances and all times directly; so their teaching about karma-bandha is considered direct, infallible knowledge (keval-jnān).

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3. Logical / experiential proof (anumān-pramāṇ)

Jain ācāryas also give reasoning that we can verify in our own experience:

1. Every action produces some result.

- A word can encourage or hurt someone. - A thought can create peace or disturbance in your own mind. - This shows that inner states and outer actions are not empty; they have results.

1. Same outward act, different inner state → different “feel.”

- Speaking harshly in blind anger and speaking firmly out of duty feel very different inside. - Jain texts say: the inner state (bhāva) decides which type and how strong the karma-bandha will be. - We all experience that passions “thicken” the mind and leave a heavy impression.

1. Impressions remain even when the situation ends.

- After an incident of intense anger or greed, the external situation ends, but: - Memory remains, - Tendency repeats, - Restlessness or guilt persists. - Jain Darshan interprets these deeper, subtle impressions as karmic bondage continuing with the jīva beyond this moment and even beyond this life.

1. Stable law, not random.

- If results were random, cruel people would often enjoy peace for no reason and gentle people would always suffer without any cause. - Over long time and many lives (anant bhav), the law of karma explains why different jīvas have such varied births, bodies, capacities, sufferings and joys, even when current-life visible causes are missing.

Thus, using cause–effect reasoning and observation of mental impressions, Jain Acharyas say: the most consistent explanation is that passion-filled actions bind karma to the soul.

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4. Which “certain actions” bind?

Jain Dharma is precise: “Action alone” is not the full cause; it is action + inner faults.

According to Tattvārtha Sūtra and Jain tradition, the key causes are:

1. Mithyātva (wrong belief) – not seeing the true nature of soul, karma, liberation.
2. Avirati (non-restraint) – no vows, no attempt to restrain harmful behaviour.
3. Pramāda (negligence, carelessness) – spiritual laziness, careless mind–speech–body.
4. Kaṣāya (passions) – anger, pride, deceit, greed; plus attachment and aversion.
5. Yoga (activities) – movement of mind, speech, body.

So the “certain actions” that truly bind are:

• Activities of mind/speech/body
• Done with wrong view, lack of restraint, carelessness
• And especially with passions (kaṣāyas).

If there is no passion (e.g., a kevalī’s spontaneous act, or an advanced saint’s passionless action), karma does not bind in the same way.

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5. Two levels of proof in Jain view

To summarize in Jain terms:

1. Paramparā / Śruta-pramāṇ:

- Tirthankars with keval-jnān directly know the karmic process and teach it. - Āchāryas systematise it (like in Tattvārtha Sūtra). - For a follower, this is strong proof because it comes from omniscience.

1. Anumān / Experience-based reasoning:

- We see that passions darken, disturb and enslave the mind. - We see stable cause–effect in moral and psychological life. - We see impressions and tendencies outliving single events and, as Jain texts say, single lives. - This supports the doctrine that passion-filled actions bind karma to the soul.

So, within Jain Dharma, “proof” is:

• Direct knowledge of the Omniscient Ones (which we trust),
• Plus logical, experiential support that matches what they have taught.

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If you wish to go deeper, traditional study of Tattvārtha Sūtra, chapter 8–9 and teachings on aśrava, bandha, saṃvara, nirjarā gives a very systematic Jain explanation of how every kind of action and inner state becomes karmic bondage.