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. 163 सुव परिषिवाणुभूदा सव्वस्सवि काम-भोग-ध-कहा।
एमत्तस्सवलंभो गरि म सुलभो । विहसि ॥ ४ ॥ The proposition that all living beings are characterised by desire for worldly things, enjoyment of the same and consequential bondage has been heard, observed and personally experienced by all. But the realisation of the unity of the Higher Self which is free from all such empirical conditions, by our own personal experience. is not easy of achievement. जीवे कम्मं बदं पुढे चेदि ववहारणय-मणिदं ।
सुखणयस्य दु जीवे प्रबदपुढे हवइ कम्मं ॥ १४१॥ From the Vyavahara (practical) point of view, it is said that karmas bind and are in contact with the self, but from the Pure (absolute ) point of view karmas neither bind nor are in contact with the Self.
परमप्पाण मकुव्वो अप्पाणं पिय परं अकुव्वतो ।
___ सो णाणमनो जीवो कम्माण मकारमो होदि ।। ६२ ॥ That knowing self which does not make non-self, self, and the self, non-self does not become the karta or casual agent of those various karmas.
जह कणय मन्गितबियं पि कणयभावं ण त परिच्चयदि ।
तह कम्मोदएण तविदो ण जहदि गाणी दु णाणित्तं ॥१४॥ Just as gold however much it is heated never loses its intrinsic pature, so also the right-knowing self, however much it is burnt by the associated karmas does not lose his intrinsic nature of pure knowledge.
Acharya Nemichandra in Gommatsara Jivakand says :
