You are touching two slightly different points, so I’ll separate them and keep it simple.

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1. If soul is asangi (non‑attached), how do karmas (insentient) attach?

In Jain Darshan:

• Jeev (soul) in its pure real nature is:

- Asangi – by nature it never truly mixes with anything - Gnyan‑darshan‑anand‑virya swarup (pure knowledge, perception, bliss, energy)

• Karma is:

- Pudgal (matter), completely jada / acetana – no mind, no intention - Very, very subtle particles

So how does attachment (bandh) happen?

a) Bandh is due to the soul’s own vibration and passion

Classic explanation:

1. Bhava inside soul:

- Kashaya (anger, pride, deceit, greed) - Wrong belief, attachment–aversion This is called Bhava Āsrava & Bhava Bandh.

1. Because of this disturbed state, the soul’s yoga (activity of body–speech–mind) vibrates.

1. This vibration naturally attracts & holds suitable karmic pudgal.

- This is Dravya Āsrava & Dravya Bandh.

The karmic particles don’t “decide” to come – they have no mind. It is a natural law of relationship between:

> Vyākul (disturbed) soul-state + movement (yoga) → karmic pudgal sticks.

A common example given by acharyas:

• Like dust is lifeless, your body is lifeless, but

- If the body is oily & moving, dust sticks. - Dust is not “wanting” to stick; it is just natural compatibility.

Similarly:

• Soul = body with “oily” kashaya & movement
• Karma pudgal = dust

So even though soul is asangi in its true nature, as long as it is in vikrit bhava (impure, passionate mode), karmas are said to “bind” with it from the vyavahar (worldly) standpoint.

In nishchay drashti: soul is always asang; in vyavahar drashti: we talk of karma‑bandh, sharir‑bandh etc.

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2. Do asangi / asamjñi jeev have “more advantage” because we must win the mind?

Here we must be clear what you mean by “asangi jeev”:

(A) If you mean “asamjñi jiva” – beings without mind

These are:

• One‑sensed, two‑sensed, three‑sensed, four‑sensed, and even some five‑sensed without developed mind.
• They don’t have mind, but they still have:

- Mohaniya karma (delusion) - Other karmas - Kashaya in very subtle form

So:

• They cannot do:

- Samyak Darshan (right faith) consciously - Scriptural study - Deep self‑analysis - Strong vows, high level tapas, etc.

• Scriptures clearly say:

Moksha is only from 5‑sensed, samjñi (with mind), especially human form. Asamjñi jiva do not have a shortcut; in fact they lack the tools for active spiritual effort.

So they do not have an advantage. They only have less gross thinking, but they are also incapable of real sadhana.

(B) If you mean “asangi” in the true nature sense

Yes, every jeev’s real nature is asang, shuddh, siddh‑swarup. But:

• That potential does not become experience until:

- Mohaniya & other karmas are destroyed. - Samyak darshan–jnan–charitra arise.

• Merely being metaphysically “asangi by nature” does not mean you are close to moksha in practice.

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3. Then why do we talk so much about “winning the mind”?

Because from the practical path (sadhana‑marg):

• Mind is the main channel through which:

- Wrong thoughts, imaginations, and decisions arise. - Kashaya get stirred up and strengthened.

• To stop Bhava Asrava, you must:

- Watch and restrain mental reactions (likes–dislikes). - Cultivate equanimity (samayik bhava), right vision, and detachment.

• So “winning the mind” really means:

- Bringing mind in line with the pure soul‑view. - Reducing & finally destroying kashaya, which are the real cause of bondage.

Therefore:

• Asamjñi jiva:

– Less mental activity, but no real sadhana power. – They remain in lower gatis and have to pass many births.

• Human with mind:

– Mind is a risk (can create more bondage), – But also the greatest opportunity to: - Understand Tattva - Do Darshan, Swadhyaya, Dhyan, Tap - Consciously break the karmic chain.

So, having a mind does not put us at a disadvantage spiritually; it gives us the only platform from which moksha‑marg can truly be walked.

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Very short summary:

• Karma is jada pudgal; it binds not by its will, but by natural law when the soul is disturbed by kashaya and yoga.
• Every jeev is asang in real nature, but practically bound due to its own impure bhavas.
• Asamjñi (mindless) jivas do not have more advantage; only humans with mind and right use of it can attain moksha.