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Niyamasara
नियमसार
dispositions of auspicious-cognition (subhopayoga), and with a sense of equanimity towards all other substances (dravya), I, with knowledge as my innate nature, meditate on the pure soulsubstance (jivadravya, ātmā).
Impure-cognition (aśuddhopayoga), in form of auspicious-cognition (subhopayoga) as well as inauspicious-cognition (asubhopayoga), is the cause of union of the foreign matter - material-karmas (dravyakarma) with my soul (jiva). Both, auspicious-cognition (subhopayoga) and inauspicious-cognition (aśubhopayoga), are due to fruition, mild and severe, of the deluding (mohaniya) karmas; these are not the nature of my pure soul (jiva); these are generated due to the foreign matter. Therefore, I adopt equanimity; I do not accept this foreign matter. This way, I get rid of impure-cognition (aśuddhopayoga). I establish myself, eternally and firmly, in my pure soulnature; I adopt pure-cognition (suddhopayoga). This effort of mine, to establish myself in soul-nature through pure-cognition (śuddhopayoga), is my preparation for getting rid of all causes of union of the foreign matter with my soul. It is the path to liberation. It is, in fact, my assurance for the attainment of liberation (mokṣa). It is the pure state of my soul (ātmā), rid of the dispositions of the doer (karta) and the enjoyer (bhoktā), and without influx (asrava) or bondage (bandha) of karmas. It is the state of the liberated soul.1
1- see Acārya Kundakunda's Pravacanasara - Essence of the Doctrine, p. 204-205.
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