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122
SAMAYASARA
producing bondage leading to saīsāra) are declared to be nonbinders. On account of these reasons, the right believer is said to be non-binder.
COMMENTARY As a general principle it is maintained that the material karmic condition, even though present about the Self, are incapable of binding him, unless there is facilitating opportunity, which opportunity is provided by the appearnce of psychic states such as attachment. Thus it is the psychic state that is the sine quo non of karmic bondage. In the case of the right believer this necessary condition is absent; when this is absent even the previously bound karmas, become ineffective. When these karmic conditions become ineffective and when there is no chane of fresh inflow of karmic particles, the Self may very well be declared to be without bondage. (In the case of vītarāga samyakdęsți) since he is absolutely free from karmic states of attachment, etc., he is necessarily called unbound but in the case of saräga-samyakdựstī, since the impure psychic conditions have not been completely rooted out, the name is still applicable in a figurative sense.
रागो दोसो मोहो य आसवा णत्थि सम्मदिहिस्स।
तम्हा आसवभावेण विणा हेदू ण पच्चया होति ।।१७७।। rāgo doso moho ya āsavā ņatthi sammaditthissa tamha āsavabhāveņa viņa hedū na paccayā homti (177)
रागो द्वेषो मोहश्च आस्रवा न सन्ति सम्यग्दृष्टेः ।
तस्मादास्रवभावेन विना हेतवो न प्रत्यया भवन्ति ॥१७७॥ 177. In the case of the right believer of the higher or (vītarāga) type there is no inflow of psychic states relating to desire, aversion, and delusion. Hence apart from the psychic karmic inflow, the material karmic conditions cannot produce bondage.
हेदू चदुवियप्पो अट्ठवियप्पस्स कारणं होदि ।
तेसि पि य रागादी तेसिमभावे ण बज्झति ॥१७८॥ hedū caduviyappo ațțhviyappassa kāraṇam hodi tesim pi ya rāgadi tesimabhāve na bajjhamti (178)
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