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CHAPTER V
119
srava To these psychic modifications of bhāvāsrava, the Self is the upādāna kārana, substantial cause
Next it is pointed out that in the case of the Right Believer, there is neither asrava, the inflow of karma, nor the consequential karmic bondage (bandha)
णत्थि दु आसवबधो सम्मादिद्विस्स आसवणिरोहो ।
सते पुव्वणिबद्धे जाणदि सो ते अबधतो ॥१६६।। Natthi du asavabandhi sammadittissa āsavaniroho Sante puvvanıbaddhe jānadı so te abandhato (166)
नास्ति त्वास्रवोबन्ध सम्यग्दृष्टेरास्रवनिरोध ।
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 18• pointed out that the right believer is capable of preventing the inflow of karmas
Next it is pointed out that desire, aversion, and delusion constitute the main cause of asrava, the inflow of karmas
। भावो रागादिजुदो जीवेण कदो दु बधगो होदि ।'
रागादिविप्पमुक्को अबधगो जाणगो णवरि ॥१६७॥ Bhāvo lāgādı judo jivena kado du bandhago hodi Rāgādivippamukkho abandago jānago navari (167)
भावो रागादियुत जीवेन कृतस्तु बन्धको भवति ।
रागादिविप्रमुक्तोऽबन्धको ज्ञायक केवलम् ॥१६७॥ 167 The psychic states associated with desire, etc, which are the modifications of giva constitute the cause of bondage, but when completely free from desire, etc, the psychic state is of the
'भणिदो
