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CHAPTER V
117 bhāvāsrava. To these psychic modifications of bhāväsrava, the self is the upādāna kā rana, substantial cause.
Next it is pointed out that in the case of the Right Believer, there is neither āsrava, the inflow of karma, nor the consequential karmic bondage (bandha).
णत्थि दु आसवबंधो सम्मादिहिस्स आसवणिरोहो। संते पुव्वणिबद्धे जाणदि सो ते अबंधतो ॥१६६॥ natthi du āsavabamdhi sammāditthissa āsavaņiroho samte puvvanibaddhe janadi so te abandhamto (166) नास्ति त्वासवो 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, a version, and delusion constitute the main cause of asrava, the inflow of karmas.'
भावो रागादिजुदो जीवेण कदो दु बंधगो होदि। रागादिविप्पमुक्को अबंधगो जाणगो णवरि ॥१६७॥ bhavo rāgādi judo jiveņa kado du bamdhago hodi rāgādivippamukko abamdago jāņago ņavari (167). भावो रागादियुतः जीवेन कृतस्तु बन्धको भवति ।
रागादिविप्रमुक्तोऽबन्धको ज्ञायकः केवलम् ॥१६७॥
167. The psychic states associated with desire, etc., which are the modifications of jīva constitute the cause of bondage; but when completely free from desire, etc., the psychic state is of
१. भणिदो
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