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Chapter - 3
Samayasara
(Paramappāṇam akuvvamto) He, who believes that non-self (alien) cannot be transformed into self (ya appāṇam pi parama ākuvvamto) and that the self cannot be transformed into non-self, (so ṇāṇamao jīvo kammāṇam akārgo hodi) is possessed of right knowledge and is not the author of karma.
Annotations:
In the above verses, the intention of the author is to go to the root of evil which acts as a hindrance against the realization of truth and obstruction to emancipation. Hence Acarya Kundakunda first reminds the readers that transcendentally the essence of soulhood is a single principle viz., pure unadulterated consciousness and emancipation is a concrete fact. But the selfsame fact of emancipation, again, presupposes a degradation of the soul from perfection to the state of worldly existence. And this, again leads to the question as to what is it that is keeping one away from truth and self-realization? The answer is, it is the perverted knowledge (ajñāna) that keeps one turning away from truth.
Delusion, the beginningless supreme pollutant of the soul, is made up of three-fold perversions-perverted attitude, perverted knowledge and perverted conduct. Thus transcendentally pure consciousness, under the constant onslaught of delusion, in the state of worldly existences, generates triple impurities and becomes the substantial condition (upādāna karaṇa) for its three imperfect attributes, Now, it has been repeatedly maintained that the psychical purity or impurity is, in truth, the substantial condition for psychical states only and as a concomitant of these psychical state, the karmic matter undergoes modification in its own way. The psychic states merely act as a sort of catalyst. Just as the mere presence of a catalyst is enough to inspire a reaction in two chemicals-different from the catalyst itself-so also the presence of emotional states of desire or aversion has as its concomitants in changes in karmic matter. Various manifestations of karmic matter take place undetermined by psychical (alien to karmic matter) states.
Two verses (nos. 90 and 91) clearly reject direct causal relation between the two series of modification and yet it also holds that one series is concomitant with the other. Consequently in verse no. 92 we obtain an unambiguous criterion of ajñāna-perverted
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