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116
SAMAYASÄRA
the nature of pure knowledge which indeed is the cause of the destruction of karmas.
COMMENTARY
The emotional states such as attachment, aversions and delusion completely disfigure the nature of the Self and thus he becomes associated with nescience. In this impure state, the Self attracts karmic particles which get bound with the Self just as a magnet attracts iron needles to itself. When those emotional states are absent, the Self undisturbed in his nature does not attract karmic particles. Hence there is no chance of bondage in his cause. Thus knowledge secures freedom from bondage and the absence of it inevitably brings about bondage
पक्के फलम्मि पडिदे जह ण फलं बज्झदे पुणो विटे । जीवस्स कम्मभावे पडिदे ण पुणोदयमुवेइ ॥१६८॥ pakke phalammi padide jaha na phalam bajjhade puno viņțe jivassa kammabhāve padide na punodayamuvei (168) पक्चे फले पतिते यथा न फलं बध्यते पुनवृन्तैः ।
बीवस्य कर्मभावे पतिते न पुनरदयमुपैति ॥१६८॥
168. As a ripe fruit fallen (from a tree) cannot be attached again to the stalk, so when the psychic karmic modifications in the Self drop off, they can no more bind the Self again nor operate.
COMMENTARY Thus it is emphasised that to the Self, with right knowledge, there is no bhāvāsrava (inflow of psychic karmas).
Next it is stated that to the knowing Self there is no dravyäsrava or material karmic inflow either.
पुढवीपिंडसमाणा पुवणिबदा दु पञ्चया तस्स । कम्मसरीरेण दुते बढ़ा सव्वेवि णाणिस्स ॥१६६॥ pudhavipimdasamaņā puvvaņibaddha du paccaya tassa kammasarirena du te baddha savvevi nāņissa (169) पृथ्वीपिण्डसमानाः पूर्वनिवदास्तु प्रत्ययास्तस्य । कर्मशरीरेण तु ते बद्धाः सर्वेऽपि ज्ञानिनः ॥१६९॥ 169. In the Self with right knowledge, the old karmas
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