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122
SAMAYASARA
producing bondage leading to saisāra) 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 vitarāga samyakdrşti) since he is absolutely free from karmic states of attachment, etc., he is necessarily called unbound but in the case of sarāga-samyakdrsti, 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 पत्थि सम्मदिट्ठिस्स ।
तम्हा भासवभावेण विणा हेदू ण पच्चया होंति ॥१७७॥ rägo doso moho ya āsavā ņatthi sammadițțhissa tamha äsavabhaveņa viņa heda na paccaya homti (177)
रागो द्वेषो मोहश्च आसवा न सन्ति सम्यग्दृष्टेः ।
तस्मादासवभावेन विना हेतवो न प्रत्यया भवन्ति ॥१७७॥ . 177. In the case of the right believer of the higher or (oltarāga) 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 अवियप्पस्स कारणं होदि ।
तेसि पि य रागादी तेसिमभावे ण बज्झति ॥१७॥ hedt çaduviyappo asfhviyappassa karaṇam hodi tesim pi på rågadi tesimabhave ņa bajjhanti (178)
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