________________
CHAPTER V
117
bhāvāsrava. To these psychic modifications of bhāvāsrava, the self is the upadana kāraṇa, substantial cause.
Next it is pointed out that in the case of the Right Believer, there is neither asrava, the inflow of karma, nor the consequential karmic bondage ( bandha).
दु आसवबंधो सम्मादिट्टिस्स आसवणिरोहो ।
संते पुव्वणिबद्धे जाणदि सो ते अबंधंतो ॥ १६६ ॥
ṇatthi du āsavabamdhi sammadiṭṭhissa asavaniroho samte puvvanibaddhe jānadi so te abamdhamto (166) नास्ति त्वास्रवो बन्धः सम्यग्दृष्टेरास्रवनिरोधः ।
सन्ति पूर्वनिबद्धानि जानाति स तान्यबध्नन् ॥ १६६ ॥
166. To the Right Believer, since he blocks the inflow of karmas, there is neither the incoming of karmas nor the consequential bondage thereby. Thus remaining free from new karmic bondage, he understands the previously bound karmas (to be different from the Self).
COMMENTARY
Thus it is pointed out that the right believer is capable of preventing the inflow of karmas.
Next it is pointed out that desire, aversion, and delusion constitute the main cause of asrava, the inflow of karmas.
भावो रागादिदो जीवेण कदो दु बंधगो होदि ।' रागादिविप्पक्को अबंधगो जागो णवरि ॥ १६७॥
bhavo rāgādi judo jivena kado du bamdhago hodi rāgādivippamukko abaidago jānago navari (167) भावो रागादियुतः जीवेन कृतस्तु बन्धको भवति ।
रागादिविप्रमुक्तोऽबन्धको ज्ञायकः केवलम् ॥ १६७॥
167. The psychic states associated with desire, etc., which are the modifications of jiva constitute the cause of bondage; but when completely free from desire, etc., the psychic state is of
१. भणिदो
Jain Education International
For Private & Personal Use Only
www.jainelibrary.org
