Yes, some reduction in bondage can happen even in people of other religions, but in Jain dharma this is understood differently.

Jain view in simple words

In Jain philosophy, bondage of karma happens mainly because of passions like:

• anger
• ego
• deceit
• greed
• attachment
• aversion
• wrong belief

If a person from any religion is:

• truthful,
• kind,
• controlled,
• less violent,
• less greedy,
• more compassionate,

then their intense karmic bondage can become lighter. This is because shubha bhava and good conduct can produce puṇya-bandha and reduce the intensity of pāpa-bandha.

Then what about mithyātva?

Mithyātva means wrong belief / false understanding of reality. In Jainism, mithyātva is very serious because it does not allow the soul to see:

• the true nature of the soul,
• karma,
• bondage,
• liberation,
• the path of right faith, right knowledge, and right conduct.

So a person may still get:

• some peace,
• some less harmful karma,
• some good worldly results,

but mithyātva remains a cause of bondage because the root ignorance is still there.

Important distinction

So there are two things:

1. Relative reduction in bondage

- possible through good conduct, restraint, kindness, nonviolence, charity, etc.

1. Complete stoppage of bondage (saṃvara)

- requires samyak darshan, samyak jñāna, and samyak cāritra.

Without right faith, bondage may become less severe, but it is not fully cut at the root.

A Jain way to understand it

Think of it like this:

• A person may reduce damage by living honestly and peacefully.
• But if the root misunderstanding remains, the deepest bondage is not removed.

So yes, their bandhan can become less heavy, but in Jainism this is not the same as true liberation-oriented stoppage.

Final point

Therefore:

• Mithyātva does not mean every good person must have heavy bondage.
• It means the root cause of bondage is not fully removed.
• So some reduction can occur, but moksha-mārga begins only with samyak darshan.

If you want, I can also explain this using the Jain categories of bandha, saṃvara, nirjarā, and moksha in very simple terms.