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The natural disposition leads to moksa
The pursuit of the three gems breaks through the bondage of infinite time. In spite of not knowing when the jiva was first bound, it is capable of breaking that bondage.
The jiva lying from infinite time in nigoda, without any special effort, progresses on the strength of akama nirjara. Jiva has the ability to come out of that place. Moreover, the chetana of the jiva in nigoda is barely developed. As a result there is no scope for adding on sticky karmas there. That is why, the jiva keeps climbing while suffering the karmas which have ripened. There it is unaware as to when and who brought it the sorrows that it had to suffer through piercing and cutting. As a result strong feelings of attachment and aversion do not manifest in those jivas and the resultant karma of strong feelings does not bind. Even the nigoda jivas have all four kashayas and all four sanjnyas. But these affected dispositions are not capable enough to transform into strong results.
It is not just that, how do the uni-sensory, bi-sensory, trisensory and quadra-sensory beings show their anger or strength? We take on anger or show of strength at the slightest pretext, but those beings cannot do anything even if somebody hurts them or kills them. Why! Even as a human, an oppressed person quietly and dumbly digests the verbal humiliation afflicted upon him by his superior. He cannot allow the kashayas (passions) to get ignited.
So the chetana of the uni-sensory jivas lying in the nigoda is dormant; only a small part of their knowledge is active. As such the results of their affected disposition cannot manifest in their extreme. The more the awakening of the chetana, the higher the manifestation of the results of affected disposition. The passions can reach the extreme. The more the strong kashayas, the higher will be the bondage of karma. Nikachit karmas get
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