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Shedding of Karma (Nirjarā)
appear to be associated with the soul, they cannot be considered as the attributes of the soul substance. Here Acārya Kundakunda says that if one does not know this fact then he has not understood the soul. If in one's knowing, there exists, in real sense, an iota of attachment, hatred, pleasure, pain, etc. in the soul then he is mistaken. The identification of soul plus something else as a soul shows an erroneous knowing about the soul. A person having such knowledge has a false understanding about the soul and he is not an enlightened being (SamyagDrști).
To avoid any confusion and to emphasize the point, Acārya Kundakunda also implicitly reveals through stanza 201 that one should not measure oneself as the knower of the soul simply by one's reading of scriptures. One can be a learned person and might have studied many scriptures but if in his knowing, pain, pleasure, attachment, etc. are the real attributes of the soul then he is mistaken and he is not an enlightened being (SamyagDrști).
आदम्हि दव्वभावे अपदे मोत्तूण गिण्ह तह णियदं । थिरमेगमिमं भाव उवलब्भतं सहावेण || 203 ।। आभिणिसुदोधिमणकेवलं च तं होदि एक्कमेव पदं । सो ऐसो परमट्ठो जं लहिदुं णिव्वुदिं जादि || 204 ।। Adamhi davvabhāve apade mottuna ginha taha niyadam. Thiramegamimam bhavam uvalabbhantam sahāvena. ||203|| Abhinisudodhimaṇakevalam ca tam hodi ekkameva padam. So aiso paramaṭṭho jam lahidum nivvudim jādi. ||204||
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आत्मनि द्रव्यभावानपदानि मुक्त्वा गृहाण तथा नियतम् । स्थिरमेकमिमं भावमुपलभ्यमानं स्वभावेन । । 203 ।। आभिनिबोधिक श्रुतावधिमन:पर्ययकेवलं च तद्भवत्येकमेव पदम् । स एष परमार्थो यं लब्ध्वा निर्वृत्तिं याति ।।204।।
The seats of Dravya Karma and Bhāva Karma are inappropriate for the soul; these are to be abandoned; and the one, permanent, and non-varying disposition realizable by the soul itself
