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INTRODUCTION
137
IS)
In its unmixed, non-relational (karma-nirpeksha) parinamika bhava (i.e. in the sense of SS 6 AC) the self is not liable to lose its nature of consciousness and does not get transformed into a material, inanimate object. It also does not evolve into impure states. When all these conditions/causes of karmic bondage (the coming into operation of the previously bound karmas and the presence of attachment, aversion and deluded view), are absent, living beings, by their very nature, will become eternally liberated souls (nitya-muktam). At that stage, there will be absence of samsara.
The self evolves into auspicious (shubha) and inauspicious (ashubha) nature (svabhava) because of its own evolving nature and because karmas come into operation. This is similar to a crystal, which by its own nature, evolves or assumes the colours of red and black because of the condition or the association of red japa flower and black tamal flower (PS 46 AC). Thus, attachment, etc. are the cause of karmic bondage (PS 46 JS).
In Pravachanasara 173, the question is posed as to how the self (atman), the conscious entity having quite opposite qualities to those possessed by corporeal (murta) material substance – bind material karman? The answer to this question is given in the subsequent verses.
Through its likes and dislikes and its perception and knowledge of the objects of senses (PS 174, 176), the self possesses an innate nature of psychic-attention (upayoga), which is conditioned, affected, tinged or stained (uparakta) (PS 175 AC) by deluded view, attachment or aversion. The physical karma or material karman (i.e. neurophysiological processes), acts as the condition or auxiliary cause thereof (nimitta, PS 174 AC). It also affects, influences or conditions subjective psychic bondage (bhava bandha) (PS 174-175 AC), which is an evolution into attachment, etc. (Amrtachandra's introductory remark to PS 179).
In its external association/interaction with both desirable (ishta) and undesirable (anishta) sense objects irrespective of the psychic states, the soul perceives or knows them. However, the soul gets stained by attachment and aversion because of its own likes and dislikes. This inevitably leads to karmic bondage (PS 176 JS).
Kundakunda categorically states that (only) a attached person binds [fresh] karman (ratto bandhadi kammam). A person, he adds, who is devoid of attachment is liberated from karmas. This is a brief summary
