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Influx of Karma (Asrava)
39
(shedding) of Karma-Bhāva from the soul the Uñāna-Bhāva are manifested. By Jñāna-Bhāva we mean the dispositions of the soul of an enlightened being. An enlightened being considers oneself as the knower. He does not become the doer of bonding (see stanza 166 also), i.e., that Jīva is not bonded again by Karma-Bhāva. [In the language of Karaṇānuyoga, this applies to KṣāyikaSamyagDrști who does not become MithyāDrști again.]
पुढवीपिंडसमाणा पुव्वणिबद्धा दु पच्चया तस्स। o u g à Asl Hol fa unfort 11169|||
Pudhavipimdasamāņā puvvaạibaddhā du paccayā tassa. Kammasarīrena du te baddhā savve vi ņāņissa. ||169|| पृथ्वीपिंडसमानाः पूर्वनिबद्धास्तु प्रत्ययास्तस्य ।
HARTMUT asla hasta gifts: 11169||
To an enlightened being all the previously bonded Karma (Pratyaya) assembled as Kārmika body are like a clod of clay. [169] Annotation
Let us consider a person who has just become a SamyagDrşti (enlightened). Immediately after becoming enlightened, the shedding of all the previously bonded Kārmika dust does not take place. The soul remains associated with the previously bonded Kārmika dust corresponding to four or lesser than four types of Pratyaya. For example, with a Upasama SamyagDrști all the four types of Pratyaya remain associated with the soul (see stanzas 51 and 164 for the description of the four types of Pratyaya).
As discussed in stanza 166, an enlightened being does not become the doer of any activity of mind or body. He is free from any new bonding. Therefore, one can say that the existence of the above mentioned Kārmika dust related with Pratyaya does not have any effect on an enlightened soul. In other words, one can say that the material Kārmika Pratyaya associated with a
