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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 inflow of karmic materials. Thus in this case there are both the bhävästava and dravyāsrava. 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 karmic materials to flow in. Thus the Self is left with only the previous karmic materials which goć in when favourable psychic states were present. Hence they remain only part and parcel of the kārmāņa sarira, absolutely incapable of producing any corresponding impure psychic state. Thus in the case of the knowing Self, the Self with pure knowledge, both the asranas, psychic and material, are absent.
चविह अणेयभेयं बंधते णाणदसणगुगहि । समये समये जम्हा तेण अबंधुत्ति पाणी दु॥१७॥ cauviha aneyabhayan vandhante nändanisanagunchiñ samaye samaye jahma teña avandhutti ņāņi du (170) aglater and abrana zragstagarang 1 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 गाणगुणादो पुणोवि परिणमदि। अण्णतणाणगुणो तेण दु सो बंधगो भणिदो ॥१७॥ jamhā du jahannādo ņāņagunādo punovi pariņamadi annattam nāņaguno teņa du so bandago bharido (171) यस्मातु बधन्यात् ज्ञानगुणात् पुनरपि परिषमते।। अन्यत्वं ज्ञानगुणः तेन तु स बन्धको भणितः ॥१७१॥
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