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CHAPTER V
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remain incorporated only with the karmic body, like a clod of earth without any effect on the Self.
COMMENTARY The previous karmic bondage was caused by nescience, absence of correct knowledge in the Self. Presence of nescience produces impure psychic states which facilitate the in flow of karmic materials. Thus in this case there are both the bhāvāsrava and dravyāstava. But when nescience disappears the Self regains his true nature of pure knowledge, and the impure psychic states have no chance to occur; when these do not occur there is no chance for fresh karmtc materials to flow in. Thus the Self is left with only the previous karmic materials which got in when favourable psychic states were present. Hence they remain only part and parcel of the kārmāņa śarīra, absolutely incapable of producing any corresponding impure psychic state. Thus in the case of the knowing Self, the Self with pure knowledge, both the äsravas, psychic and material, are absent.
चउविह अणेयभेयं बंधते णाणदंसणगुणेहिं । समये समये जम्हा तेण अबंधुत्ति णाणी दु॥१७०॥ cauviha aņeyabheyam vandhamte ņāņdamsaņaguņehin samaye samaye jahma teņa avamdhutti ņāņi du (170) चतुर्विधा अनेकभेदं बध्नन्ति ज्ञानदर्शनगुणाभ्याम् । समये समये यस्मात् तेनाबन्ध इति ज्ञानी तु ॥१७०॥
170. The four primary karmic conditions, with their multifarious subdivisions bind the soul every moment as determined by suitable impure qualities of knowledge and perception. Hence the Self with right knowledg is not bound by them.
जम्हा दु जहण्णादो णाणगुणादो पुणोवि परिणमदि । अण्णत्त णाणगुणो तेण दु सो बंधगो भणिदो ॥१७१॥ jamhā du jahaņņādo ņāņaguņādo punovi parinamadi annattas ņāņaguņo teņa du so bamdago bhanido (171) यस्मात्तु जघन्यात् ज्ञानगुणात् पुनरपि परिणमते। अन्यत्वं ज्ञानगुणः तेन तु स बन्धको भणितः ॥१७१॥
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