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I am the Soul
567 they cannot break through the impregnable knot of attachment and aversion. For the lowly jivas do not have the ultra pure effects required for the effort. As a result, even after reaching this stage, they turn back and again add to their mohaniya karma.
But when a jiva on the higher plane reaches this stage, and attains a greater flow of pure results, it can destroy the knot of attachment and aversion. In the scriptures, this has been termed as apurvakarana. Such results do not come to the jiva often, they are rare. That is why they are called apurvakarana - never before karana.
With the cutting of the knot of attachment and aversion, the jiva's activities display an exemplary purity. This purity is called anivrittikarana. That is, the jiva is now bound to attain samyaktva. It manifests the bheda vijnana and that is why it is called anivrittikarana.
Thus, a jiva progressing with pure thoughts, breaks through the knot of attachment and aversion and attains samyaktva.
When this knot is disentangled, that is to say, as mentioned earlier, when the three prakritis of darshan mohaniya and the four prakritis of anantanubandhi kashaya namely krodha, mana, maya and lobha are either dissolved through upashama, or through kshayopashama or through kshaya, the jiva either attains aupashamik samyaktva, or kshayopashamika samyaktva or kshayika samakit respectively.
One thing needs to be understood here. The kshaya of darshana and mohaniya is imperative for attaining samyaktva. But why is the kshaya – upashama of anantanubandhi in the form of charitra mohaniya prakriti necessary?
The passions of anantanubandha remain with mithyatva and lead to infinite bondage of karma. This tradition goes on for infinite time. The relation of mithyatva and anantanubandhi is avinabhavi i.e. they never remain without each other. Where there
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