Answer

In Jain Dharma, all embodied jīvas bind karma as long as they have yoga and kaṣāya in some form. Therefore, vāyukāya, ap-kāya, vanaspati-kāya, pṛthvīkāya, and agnikāya are all capable of karma bondage.

If a passage in the Bhagavatī Sūtra specifically mentions agnikāya, it should not be understood to mean that only fire-bodied beings bind karma and the others do not. Jain doctrine accepts karma bondage for all saṃsārī jīvas, including one-sensed beings.

Explanation

In Jain philosophy, the five kinds of one-sensed immobile beings are:

• Pṛthvīkāya – earth-bodied beings
• Ap-kāya – water-bodied beings
• Teu/Agnikāya – fire-bodied beings
• Vāyukāya – air-bodied beings
• Vanaspati-kāya – plant-bodied beings

They are all jīvas, not merely physical substances. Because they are living beings in saṃsāra, they have karmic bondage according to their level of consciousness, activity, passions, and spiritual state.

However, one-sensed beings do not bind karma in the same complex way as human beings or higher-sensed beings. Their consciousness is extremely undeveloped, and their activity is very subtle.

So:

• A vāyukāya jīva may experience movement connected with air, whether still air or violent wind.
• An ap-kāya jīva may be associated with water, whether still water or turbulent water.
• A pṛthvīkāya jīva may be associated with earth, whether stable earth, earthquake, or volcanic disturbance.
• A vanaspati-kāya jīva may bind karma while existing in plant life.
• An agnikāya jīva may bind karma while existing in fire-bodied form.

But we must be careful: natural events such as tsunami, cyclone, earthquake, or volcano are not to be treated as “moral actions” in the human sense. They are physical events involving countless jīvas and pudgala. The karmic bondage of the jīvas involved depends on the condition of those jīvas, not on our human-style judgment of the event.

Important Clarification

There is a possible wording confusion in your examples:

• Vāyukāya relates to air, wind, atmosphere.
• Ap-kāya relates to water.

So a tsunami is primarily connected with water-bodied beings and other jīvas in water, not vāyukāya alone. A cyclone is primarily connected with air movement, though it also affects water, earth, plants, and many other beings.

Why only Agnikāya may be mentioned in a specific Bhagavatī Sūtra context

Jain scriptures often answer a question according to the exact subject being discussed at that moment. If the topic under discussion is agnikāya, the scripture may explain agnikāya specifically without listing all other kāyika beings again.

That kind of mention is usually context-specific, not an exclusion of the others.

So the absence of vayukāya, ap-kāya, vanaspati-kāya, or pṛthvīkāya in that particular passage does not imply that they have no karma bondage.

Spiritual Understanding

The deeper teaching is that life exists in very subtle forms. Jain Dharma expands our awareness beyond visible animals and humans. Even earth, water, fire, air, and plants may contain living beings.

This understanding supports:

• ahiṃsā – carefulness toward all life
• saṃyama – restraint in consumption and activity
• apramatta living – awareness that careless actions can harm countless subtle beings

Takeaway

Yes, according to Jain doctrine, vāyukāya, ap-kāya, pṛthvīkāya, vanaspati-kāya, and agnikāya all bind karma. If Bhagavatī Sūtra mentions agnikāya in one place, it is most likely due to the specific context of that discussion, not because other one-sensed beings are free from karma bondage.