________________ Pancastikaya-samgraha (dvesa)], the knowledgeable-soul (jnani), as a rule, is shielded from the influx (asrava) of karmas, and in the absence of the influx (asrava), (fresh) karmas do not bind with it. With the absence of karmas, the soul (atma) becomes all-knowing (sarvajna) and the three-worlds reflect in it. It becomes sense-indepenent (atindriya), free-from-obstructions (avyabadha), and enjoys infinitebliss (ananta-sukha). EXPLANATORY NOTE The verse describes the psychic-liberation (bhava-moksa), the cause of dravya-liberation (dravya-moksa). The cause of the influx (of karmas) is the soul's disposition (bhava) due to delusion (moha), attachment (raga) and aversion (dvesa). The knowledgeable-soul (jnani), as a rule, is shielded from such dispositions and, therefore, from the influx (of karmas). When there is no influx, the fresh karmas do not bind with the soul. With the absence of karmas, the soul becomes all-knowing (sarvajna) and all-perceiving (sarvadarbi). It then enjoys infinite-bliss (ananta-sukha) that is freefrom-obstructions (avyabadha) and sense-indepenent (atindriya). This state of the soul (atma) is psychic-liberation (bhava-moksa). Knowledge-activity takes two forms: the activity of knowing - jnaptikriya, and the activity of transformation-by-the-known - jneyarthaparinamanakriya. The activity of knowing - jnaptikriya - knows without attachment (raga) and aversion (dvesa). The activity of transformation-by-the-known - jneyarthaparinamanakriya - knows with attachment (raga) and aversion (dvesa). The activity of knowing -jnaptikriya - does not cause the bondage of karma; the activity of transformation-by-the-known - jneyarthaparinamanakriya - causes the bondage of karma.1 1. see Vijay K. Jain (2018), Acarya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 64-65. . . . . . . . . . . . . . . . . . . . . . . . . 286
