Influx of Karma (आस्रव अधिकार)

मिच्छत्तं अविरमणं कसायजोगा य सण्णसण्णा दु।
बहुविहभया जीवे तस्सेव अणण्णपरिणामा।।१६४।।

Mithyātva, aviramana (non-restraint), kaṣāya-yoga, and saṃjñā-asaṃjñā — these many types of āsrava, with all their divisions, are the soul's own ananya-pariṇāma (not-other transformations).

The opening verse immediately reframes what āsrava is — and this reframing is the foundation of the entire Adhikar. Most people, when they hear "karma is flowing into the soul," imagine karma as something external — like rain falling on a surface, or dust blowing in from outside. Kundkundacharya corrects this completely. Ananya-pariṇāma means "transformation that is not-other-than-the-soul." Āsrava is not external force invading from outside. It is the soul's own state in its defiled condition — its own transformation, inseparable from itself in that moment. The five types: mithyātva (wrong orientation), aviramana (non-restraint), kaṣāya (passions — anger, pride, deceit, greed), yoga (the activity of mind, speech, and body), and saṃjñā/asaṃjñā (intentional and unintentional aspects) — these are the soul's own conscious transformations, not alien matter landing on the soul from outside. Think of it this way: when you get angry, the anger is not something that landed on you from the world. The world may have provided a trigger, but the anger is a transformation of your own consciousness. That transformation — that shift in the soul's state — is what draws karma. Since the soul generates its own bondage through its own transformations, it also holds the key to its own liberation. The same capacity that produces defiled transformations can, through jñāna, produce pure ones. This is why no external savior is needed. The agency is entirely within.

The simple version: Āsrava — mithyātva, non-restraint, passions, yoga — with all their types, are the soul's own transformations. Karma doesn't invade from outside like an enemy crossing a border. The soul creates the conditions for its own bondage through its own inner states. When you get angry, the anger is your own transformation — and that transformation is what pulls karma in. Since you make the bondage, you can also unmake it.

णाणावरणादीयस्स ते दु कम्मस्स कारणं होंति।
तेसिं पि होिद जीवो य रागदोसादिभावकरो।।१६५।।

These (āsravas) are the cause of jñānāvaraṇa and other karmas. And the cause of those (āsravas) is the soul itself — the maker of rāga-dveṣa and other bhāvas.

A precise causal chain is stated here, and understanding it completely is the key to liberation. Follow it step by step: The soul generates rāga-dveṣa-moha — attachment, aversion, and delusion. These inner states are the bhāva-āsrava (the inner āsrava, the truly binding force). These inner states then cause material karma to flow in and bind — jñānāvaraṇīya (knowledge-covering), darśanāvaraṇīya (perception-covering), and all the other karmas. That material karma then conditions the soul's future states, creating more distorted experiences, which generate more rāga-dveṣa-moha, which generate more karma — the cycle perpetuates itself. The soul is the originating cause of the entire chain. This is not determinism — it is the structure of self-created bondage. And understanding this structure is what makes dissolution possible. If someone locked themselves in a room, the key insight they need is: "I locked myself in, and I have the key." Not: "someone else locked me in and I need someone else to let me out." The Ātmakhyāti makes clear: rāga-dveṣa-moha are the āsravas in their truest, most essential sense. The pudgala-karma (material karma) merely follows the soul's own state — it is the consequence, not the cause. Remove the root bhāva; the material binding loses its cause and cannot continue.

The simple version: These āsravas (inner states of attachment, aversion, delusion) cause jñānāvaraṇa and all the other karmas. And the cause of those āsravas is the soul itself — the soul generates rāga, dveṣa, and moha through its own activity. The soul is at the beginning of the bondage chain. Which also means: working on the soul is where liberation begins. Fix the source, the chain unravels.

णित्थि दु आसवबंधो सम्मादिट्ठिस्स आसविणरोहो।
संते पुव्विणिबद्धे जाणिद सो ते अबंधंतो।।१६६।।

For the samyag-dṛṣṭi, there is no āsrava-bandha (influx-bondage) — there is āsrava-nirodha (cessation of influx). He knows the previously bound karmas as existing — but without binding new ones.

This verse introduces the central paradox of the Adhikar, and it must be understood carefully. The samyag-dṛṣṭi — the person who has attained right perception — still has previously bound karma operating. The karmas accumulated over countless lifetimes of ajñāna did not vanish the moment right perception arose. They are still there: santi pūrva-nibaddhāni — "the previously bound ones still exist." This is verifiable: even great sages continue to experience the fruits of prior karma in terms of their physical body, circumstances, and even some residual emotional fluctuations. Yet Kundkundacharya declares: for the samyag-dṛṣṭi, there is no new āsrava-bandha — no new influx-bondage. There is instead āsrava-nirodha — cessation, stoppage of new influx. The shift is not about the past karma disappearing; it is about no new karma being created. The phrase jānāti tān abadhnan — "he knows those while not binding" — is perhaps the most important phrase in the verse. The jñānī sees the prior karma operating, feels its effects, knows it fully — and yet does not add to it. This is what it means to be a knower without being a binder. The prior karma is like a fire that was already lit. It will burn until it burns out. But no new wood is being added. The jñānī does not add wood.

The simple version: For the samyag-dṛṣṭi, there is no new āsrava-bondage — there is āsrava-nirodha, cessation. The prior karma is still there — like a fire already lit. But no new fuel is being added. He knows the previously bound karmas are present, experiences their effects, and watches them operate — but does not add new bondage. This is the jñānī's mode: knowing without creating new karma.

भावो रागादिजुदो जीवेण कदो दु बंधगो भणिदो।
रागादिविप्पमुक्को अबंधगो जाणगो णवरि।।१६७।।

"The inner bhāva joined with rāgādi, done by the soul, is declared the binder. The bhāva free from rāgādi is non-binding — and is the pure knower only (jñāyaka kevalam)."

This is the operative principle of the entire Adhikar, crystallized in a single verse. Bondage is determined by the quality of the inner bhāva (inner state), not by external action. This is a revolutionary statement. Two monks may perform the exact same outer action — say, walking through a garden. One walks with inner delight at the flowers, with attachment to beauty and aversion to ugly things — this is the rāgādi-mixed bhāva, and it binds karma. The other walks as a pure knower — the flowers are known, beauty is registered, but there is no grasping, no aversion, no identification — this bhāva is free from rāgādi, and it does not bind karma. The second monk is jñāyaka kevalam: purely the knower. Not the experiencer, not the enjoyer, not the judger — simply and purely the knower. The knowing itself is non-binding. Attachment to what is known is binding. The Ātmakhyāti uses the iron-magnet analogy to make this concrete: a needle mixed with iron-dust is attracted to a magnet. The same needle, cleaned of iron-dust, sits in front of the magnet undisturbed — it is simply not attracted. The jñānī's bhāva, free of rāgādi, is like the clean needle. Karma's pull — like the magnet — has no purchase on pure knowing. This is not an achievement of tremendous willpower. It is the natural result of truly knowing what you are: when you genuinely know "I am pure consciousness, not this rāga," the rāgādi cannot find a grip.

The simple version: The inner bhāva (state of consciousness) mixed with attachment/aversion binds karma. The inner bhāva free from attachment/aversion does not bind — it is jñāyaka kevalam, purely the knower. Two people can do the same external thing — one binds karma, one doesn't. The difference is entirely in the inner state. Pure knowing — without grasping or rejecting — is the condition of freedom.

पक्के फलम्हि पिडिए जह ण फलं बज्झए पुणो विंटे।
जीवस्स कम्मभावे पिडिए ण पुणोदयमुवेिद।।१६८।।

Just as a ripe fruit, once fallen, does not again attach to the branch — so when the karma-bhāva falls from the soul's experience, it does not again arise in new form.

The ripe fruit analogy speaks to the natural, effortless character of karma's departure when jñāna is genuinely present. A fruit is connected to a branch by the stalk. As long as the fruit is unripe, the stalk holds firm — the connection is strong. But when the fruit is fully ripe, something changes: the stalk weakens, and the fruit simply falls. Nobody needs to tear it off. Nobody needs to cut the stalk with effort. Gravity simply does its work when the conditions are complete. In the same way, the karma-bhāva (the inner state conditioned by a particular karma) eventually fully passes through its experience. When it does, when it has ripened and expressed itself completely, it falls away — and because the jñānī's awareness is not clinging to it, not renewing it with fresh rāga, not planting new seeds from the same tree — it does not grow back. The Ātmakhyāti notes: once jñāna truly dawns, even if rāgādi occur (due to residual cāritra-moha), the jñānī knows them without owning them. "This anger is arising" — known, not claimed. Not "I am angry," which plants a new seed, but "anger is arising," which lets it pass. What was seeded by attachment — the karma — starves when the attachment is withdrawn. It has no more fuel to regenerate. This is the mechanism by which the jñānī's karmas gradually exhaust themselves: not through violent suppression, not through willpower struggles, but through the quiet, steady withdrawal of the attention and attachment that would renew them.

The simple version: A ripe fruit falls from the branch by itself — when the conditions are right, the connection simply lets go. No force needed. In the same way, when the karma-bhāva fully completes its cycle in the jñānī's experience, it falls away on its own and does not come back. The jñānī doesn't cling to it or add new attachment to it. Without new fuel (attachment), the old karma cannot regenerate. It starves and falls, like a ripe fruit.

पुढवीपिंडसमाणा पुव्विणिबद्धा दु पच्चया तस्स।
कम्मसरीरेण दु ते बद्धा सव्वे वि णाणिस्स।।१६९।।

For the jñānī, all the previously bound pratyayas are like clods of earth — they are all bound only to the karma-body (karmaśarīra), not to the jīva.

Earth is inert, external, physically present — but it is not the self. You can have a clod of dirt sitting on your hand; it is there, it is touching you, but it is not you. The previously bound karma-factors (pratyayas) in the jñānī are like this. They are bound to the karma-body — the subtle material structure of accumulated karma that accompanies the soul — not to the pure jīva (pure consciousness) itself. The jñānī knows this distinction not just conceptually, not just as a philosophical position, but with lived certainty. This is the difference that jñāna makes: before jñāna, the soul says "I am this karma, I am these tendencies, I am these habits and conditions." After jñāna, the soul says "there is karma in the karma-body; I am the knowing consciousness that is watching it." Prior karma remains present — yes. It continues to operate, continues to produce its effects. But it belongs to the karma-body, to the material layer, not to consciousness itself. The Ātmakhyāti clarifies: these pratyayas, accumulated in ajñāna (prior ignorance), are pudgala (material) transformations — achetan (non-sentient, not conscious). They are literally made of matter, not of consciousness. Therefore they are naturally, categorically distinct from the jñānī's jīva (pure consciousness). Being material, they will dissolve by their own nature, like clods of earth that eventually crumble. The jñānī simply does not add more clay to the pile.

The simple version: For the jñānī, all previously bound karma-factors are like clods of earth sitting on the karma-body — present, physically there, but not the self. Earth is not you even if it's touching you. The jñānī knows with lived certainty: "these karmas belong to the karma-body, not to me." They will dissolve by their own nature. I don't need to fight them — I just stop adding more.

चउविह अणेयभेयं बंधंते णाणदंसणगुणेिहं।
समए समए जम्हा तेण अबंधो िति णाणी दु।।१७०।।

Because the four types of drva-āsrava bind many kinds of karma through the jñāna-darśana-guṇas at every moment — for this very reason, the jñānī is declared abandha (non-bound).

This is the logical pivot of the entire Adhikar, and it requires careful attention. The drva-pratyayas (previously bound material āsrava-factors) do in fact bind karma at the material level every moment — even in the jñānī. Kundkundacharya does not deny this. This might seem to contradict the claim that the jñānī is abandha (non-bound). How can someone who is still binding karma every moment be declared non-bound? The answer is in the nature of the binding. The drva-pratyayas bind through the jñāna-darśana-guṇa-pariṇāma — through the transformation of the knowing-seeing quality itself, not through rāgādi. The binding that happens through jñāna-guṇa (at its lowest state) is of an entirely different quality than the binding that happens through rāga-dveṣa-moha. The first is minimal, residual, unable to significantly extend samsāra. The second is the principal, driving force of samsāra. The jñānī lacks the second. The real āsrava — bhāva-āsrava, the rāgādi-based influx — is absent from the jñānī's experience. The material residue continues, but without its driving force it is like a fire without fuel: it will burn for a while but cannot grow, cannot sustain itself indefinitely. Therefore the jñānī is declared abandha from the paramārtha perspective — not because no karma is being processed, but because the principal cause of samsāra-extending bondage has been removed.

The simple version: Even in the jñānī, previously bound karma-factors continue to bind some karma every moment — through the knowing-seeing quality itself. This sounds like a contradiction (how can the jñānī be "non-bound"?). The key is: this residual binding happens through jñāna-guṇa, not through rāga-dveṣa-moha. Binding through the knowing quality — at its lowest state — is completely different from binding through passionate attachment. The real engine of samsāra (rāgādi) is off. The residual process will exhaust itself. That's why the jñānī is called abandha — not because nothing is happening, but because the principal driving force has stopped.

जम्हा दु जहण्णादो णाणगुणादो पुणो वि परिणमिदे।
अण्णत्तं णाणगुणो तेण दु सो बंधगो भणिदो।।१७१।।

Because from the lowest state of jñāna-guṇa, the jñāna-guṇa transforms again to another form — for this reason it is declared a binding cause.

The previous verse established that the jñānī is declared non-bound. Now this verse gives the technical reason why some residual binding still happens in the jñānī who has not yet attained full cāritra (complete conduct). The jñāna-guṇa (the quality of knowing) exists on a spectrum. At its lowest state — jaghanya, the minimum possible knowing-capacity of the samyag-dṛṣṭi who has right perception but not yet full equanimity of conduct — the knowing quality still transforms. It flickers between states, moving from one object to another. This flickering is not the stable, continuous, uninterrupted pure knowing that characterizes higher stages. Because it transforms to another form (anyatva — becoming different), there is some residual material binding associated with that transformation. The Ātmakhyāti explains: kṣāyopaśamika jñāna (knowledge arising from the partial suppression-and-destruction of knowledge-covering karma, as opposed to fully destroyed karma) rests its focus on one object for only a very short time — an antarmuhūrta (a period of less than 48 minutes, often described as very brief) — then moves on. This constant shift of focus, this impermanence of the knowing-state in its lowest form, produces some karma. The practical instruction that follows from this: keep pressing toward the fullest possible expression of darśana, jñāna, and cāritra. The more stable and complete the knowing, the less residual binding occurs. The goal is not to be satisfied with the jaghanya (lowest) state of the jewels but to continuously grow toward their fullest expression.

The simple version: Even at the level of the samyag-dṛṣṭi, the jñāna-guṇa (knowing quality) at its lowest state still flickers and shifts — it's not perfectly stable pure knowing yet. Because it transforms and moves (from one form to another), it still produces some residual binding. This is not a failure — it's the natural condition of a jewel still being polished. The instruction: keep developing the three jewels toward their fullest expression. The more stable the knowing, the less residual binding.

दंसणणाणचरितं जं परिणमदे जहण्णभावेण।
णाणी तेण दु बज्झिद पोग्गलकम्मेण विविहेण।।१७२।।

When darśana, jñāna, and cāritra transform in their lowest states — the jñānī is bound by various pudgala-karma through that.

When the three jewels — darśana (right perception), jñāna (right knowledge), and cāritra (right conduct) — are operating at their lowest possible states (jaghanya-bhāva), they still produce some pudgala-karma binding in the jñānī. This is the completing statement of the trilogy begun in G170. It is an honest, precise acknowledgment: even the path of jñāna is not instantaneously perfect. The newly awakened samyag-dṛṣṭi, who has right perception for the first time, is still early in the process. Their darśana, jñāna, and cāritra exist but in their minimum form — real but incomplete. In that minimum form, they still generate some material karma binding. This is not a condemnation. It is a description of where one is on the path. And the Ātmakhyāti's guidance: this residual binding is minimal — it does not significantly extend samsāra — and it dissolves rapidly because the soul's overall direction is now toward increasing purity. More importantly: the instruction is to keep pressing the three jewels toward their fullest expression. As darśana deepens, as jñāna stabilizes, as cāritra approaches full yathākhyāta-cāritra (the impeccable, natural conduct of the highest stages), the residual binding decreases. The path is not to manage past karma but to keep growing the quality of present knowing, seeing, and living.

The simple version: When darśana, jñāna, and cāritra are at their lowest states in the jñānī, they still cause some pudgala-karma binding. This is honest: even on the right path, the beginning stages still produce some residual karma. But this binding is minimal, dissolves quickly, and shrinks as the three jewels grow stronger. The instruction: keep deepening and expanding the three jewels. Don't be satisfied with the minimum. The less minimum they are, the less residual binding occurs.

सव्वे पुव्विणिबद्धा दु पच्चया अत्थि सम्मदिट्ठिस्स।
उवओगपाओगं बंधंते कम्मभावेण।।१७३।।

All previously bound pratyayas are present in the samyag-dṛṣṭi. Through upayoga-prayogya (what comes into the sphere of consciousness-application), they bind through karma-bhāva.

The samyag-dṛṣṭi carries all previously bound karma-factors — they did not vanish the moment right perception arose. This is an important and honest truth. Enlightenment in the Jain system is not a single dramatic moment in which all past karma vanishes instantly. It is the beginning of a process. All the karma accumulated over countless lifetimes of ajñāna remains. What changed at the moment of samyak-darśana is the quality of their operation, not their presence. The pratyayas that come into the active field of upayoga (the soul's consciousness-application — where awareness is currently engaged) produce some binding through karma-bhāva. The word upayoga-prayogya is key: "what is fit for upayoga," what comes into the active field of the soul's conscious attention. This is why samvara (stoppage) and nirjarā (shedding) become the ongoing practices after samyak-darśana: the jñānī must carefully maintain their shuddhanaya orientation so that the pratyayas coming into their field of upayoga do not activate into major binding. G174-176 will elaborate the mechanism — how pratyayas shift from dormant to active states, and what triggers that shift.

The simple version: All previously bound karma-factors are still present in the samyag-dṛṣṭi. Right perception did not erase past karma. Through what enters the field of active consciousness (upayoga), these pratyayas bind through karma-bhāva. The difference is that after samyak-darśana, the jñānī can now watch this process and navigate it — rather than being carried away by it unknowingly as in ajñāna.

होदूण णिरुवभोज्जा तह बंधिद जह हवंति उवभोज्जा।
सत्तट्ठिविहा भूदा णाणावरणादिभावेिहं।।१७४।।

Having been non-enjoyable (dormant/nirupabhogya), they bind in such a way that they become enjoyable (active/upabhogya) — these seven-to-eight types of jñānāvaraṇa and other karma-bhāvas.

This verse introduces a crucial technical distinction that explains how previously bound pratyayas operate. They exist in two states: nirupabhogya (dormant, not-yet-ripened, not currently active in producing binding) and upabhogya (active, ripened, currently able to influence the soul's experience and bind new karma). Think of it like seeds. Seeds in a packet are dormant — present, but not currently growing, not currently producing anything. The same seeds, once planted in the right soil with water and sunlight, become active — they germinate, grow, and produce fruit. Previously bound karma-pratyayas are like this. In their dormant state, they are present in the karmic inheritance but not actively producing new binding. When conditions shift — when the soul's bhāva-state provides the right "soil" of rāgādi — the dormant pratyayas activate and bind new karma of the corresponding types. The seven-to-eight types are the eight main karma categories: jñānāvaraṇīya (knowledge-covering), darśanāvaraṇīya (perception-covering), vedanīya (feeling-generating), mohanīya (deluding), āyuḥ (life-span determining), nāma (body-determining), gotra (status-determining), and antarāya (obstacle-generating). The analogy in G175 will make this transition from dormant to active vivid and concrete.

The simple version: Previously bound karma-factors exist in two states: dormant (like seeds not yet planted) and active (like seeds that have germinated). Having been dormant, they can activate and bind new karma of the seven-to-eight main types — when the right conditions (rāgādi in the soul's bhāva) are present. The presence of dormant karma is not the same as its activation. What triggers activation is the crucial question — answered in the next verse.

संता दु णिरुवभोज्जा बाला इत्थी जहेह पुिरसस्स।
बंधिद ते उवभोज्जे तरुणी इत्थी जह णरस्स।।१७५।।

They exist as non-enjoyable (dormant) — like a young girl in a man's household. They bind as enjoyable (active) — like a young woman does to a man.

The analogy is vivid and precise: a young girl in a man's household is present — physically there, known to all — but creates no romantic attachment, no binding pull. She exists in the household without creating the specific kind of connection that would bind the man emotionally. She is nirupabhogya to him: present but dormant in terms of that specific kind of binding. The same person, grown into a young woman, has changed in nature. Now in the right conditions — with proximity, familiarity, attraction — she can bind the man with deep attachment. She is upabhogya: active, capable of creating binding through the relationship that develops. The previously bound pratyayas in the jñānī are like the young girl — present in the karmic inheritance, physically there in the karma-body, but not currently ripening into active bondage because the soul's bhāva-state (free from mithyātva-based rāgādi) does not provide the triggering condition. When the soul slips from shuddhanaya into rāgādi — when clear knowing slides into attachment or aversion — those same pratyayas become like the young woman: active, charged, and capable of binding new karma. The presence of pratyayas alone is not sufficient for binding. The soul's inner bhāva-state is the triggering condition. This is why maintaining shuddhanaya is the central practical instruction of the Adhikar: keep the triggering condition absent, and the dormant pratyayas remain dormant.

The simple version: Dormant pratyayas are like a young girl in a household — present but creating no binding attachment. Active pratyayas are like a young woman — under the right conditions, they bind through the powerful connection they create. The key is the triggering condition. When the soul maintains pure knowing (shuddhanaya), pratyayas stay dormant. When the soul slips into rāgādi (attachment/aversion), the dormant pratyayas activate and bind new karma. Same pratyayas — different outcome depending on the soul's inner state.

एदेण कारणेण दु सम्मादिट्ठी अबंधगो भणिद्रो।
आसवभावाभावे ण पच्चया बंधगा भणिदा।।१७६।।

For this reason, the samyag-dṛṣṭi is declared non-binding (abandha). In the absence of āsrava-bhāva, the pratyayas are not declared binding agents.

The resolution is now stated plainly, bringing together everything that has been built across G170-175. The samyag-dṛṣṭi is declared abandha — non-binding — for a specific, technical reason: āsrava-bhāva (rāga-dveṣa-moha operating in their mithyātva-based, fully binding form) is absent from the samyag-dṛṣṭi's experience. Without this āsrava-bhāva, the material drva-pratyayas (the previously bound karma-factors) cannot produce new principal bondage on their own. Think of it like this: new karma requires two conditions to bind in the full, samsāra-extending sense — the material factor (drva-pratyayas) AND the inner soul-state of rāga-bhāva working together. These are like two wires that both need to be connected for a circuit to be complete and for current to flow. The samyag-dṛṣṭi has the first wire: old karma continues to operate, old pratyayas are present. But the second wire — the mithyātva-based rāga-bhāva — is absent. The circuit is not complete. The current (principal karma-binding) cannot flow. Therefore: abandha. This is the clean logical conclusion to the central paradox of the Adhikar, first raised in G166. The answer was built step by step across ten verses. Here it arrives with clarity: presence of pratyayas alone does not bind. Without the soul's rāgādi bhāva, they are declared not binding agents.

The simple version: For this reason — the absence of āsrava-bhāva (mithyātva-based rāga-dveṣa-moha) — the samyag-dṛṣṭi is declared non-binding (abandha). New karma in the full binding sense requires two conditions: old pratyayas AND the soul's rāga-bhāva. The samyag-dṛṣṭi has the first but not the second. The circuit is incomplete. Like two wires that both need to be connected for electricity to flow — one wire is there, but the other is absent. No current flows. No principal bondage happens. Abandha.

रागो दोसो मोहो य आसवा णित्थि सम्मदिट्ठिस्स।
तम्हा आसवभावेण विणा हेदू ण पच्चया होंति।।१७७।।

Rāga, dveṣa, and moha — these āsravas do not exist in the samyag-dṛṣṭi. Therefore, without āsrava-bhāva, the pratyayas do not become binding causes.

The direct and explicit statement: the three root āsravas — rāga (attachment), dveṣa (aversion), and moha (delusion) — do not exist in the samyag-dṛṣṭi's conscious experience. This needs careful unpacking. It does not mean the samyag-dṛṣṭi has no preferences whatsoever, no emotional responses, no sense of comfort or discomfort. The Ātmakhyāti is nuanced here: what is meant is mithyātva-connected rāgādi — the deep, delusion-based rāga that arises from genuinely misidentifying the non-self as self. This is the core, driving rāga. Before samyak-darśana, the soul grasps at things and persons as if they are the soul's own being, as if losing them would be the loss of the self. That grasping, that deep clinging born of self-misidentification, is the principal āsrava — and it is gone in the samyag-dṛṣṭi. The residual rāga that the avirati-samyag-dṛṣṭi (the one with right perception but not yet full renunciation of sense-objects) may still experience comes from cāritra-moha — a different, weaker karma. This residual rāga is insufficient to be the binding cause in the principal sense. Without the principal rāga-dveṣa-moha, the pratyayas do not become binding causes. Without āsrava-bhāva, no āsrava-bondage.

The simple version: The real āsravas — rāga (deep attachment), dveṣa (deep aversion), moha (deep delusion of self-misidentification) — are absent from the samyag-dṛṣṭi. This doesn't mean they have zero emotional life. It means the deep, root delusion that makes you grasp at things as if they were your very self — that is gone. Without that root rāga-dveṣa-moha, the previously bound pratyayas cannot do their full binding work. Therefore: no principal bondage. The samyag-dṛṣṭi may still have some surface emotional movement, but the engine of samsāra — the deep rāgādi — has stopped.

हेदू चदुव्वियप्पो अट्ठिवियप्पस्स कारणं भणिदं।
तेसिं पि य रागादी तेसिमभावे ण बज्झंति।।१७८।।

The four types of hetu (causes) are declared the cause of the eight types (of karma). And the cause of those hetus is rāgādi — in their absence, no binding takes place.

The causal chain is now completed with systematic precision. Read the chain from right to left to understand causation: 8 karma types ← caused by 4 hetu types (mithyātva, aviramana, kaṣāya, yoga) ← caused by rāgādi (rāga, dveṣa, moha) ← absent in samyag-dṛṣṭi. Therefore: without rāgādi, the 4 hetus cannot operate as binding causes. Without the 4 hetus, the 8 karma types cannot bind. No binding. The logical structure is clean and complete. Remove the root cause — rāgādi — and the entire chain collapses. Every subsequent link depends on the prior link. Cut the first link and all downstream links fall. The profound insight here is that samyak-dṛṣṭi removes rāgādi not through willpower, not through a violent suppression of attachment, but through the very nature of seeing correctly. When you see clearly that you are not the body, not the karma, not the roles you play — when that seeing is genuine — the deep rāga that was based on the misidentification of self with non-self naturally dissolves. You cannot powerfully grasp what you clearly see is not yours. The bondage-chain has a first link. Remove that link and nothing downstream holds.

The simple version: The eight types of karma are caused by four types of hetus (mithyātva, non-restraint, kaṣāya, yoga). Those four hetus are caused by rāgādi (attachment, aversion, delusion). Rāgādi is absent in the samyag-dṛṣṭi. Therefore: no binding. The chain has a first link. When you remove rāgādi — through genuine right seeing, not willpower — the whole chain collapses. You don't need to fight each link separately. Just remove the root, and it all falls.

जह पुिरसेणाहारो गिहिदो परिणमिद सो अणेयविहं।
मंसवसारुहिरादी भावे उदरिग्गसंजुतो।।१७९।।

Just as food taken by a person, combined with the digestive fire, transforms into many forms — flesh, fat, blood, and others —

Gatha 179 begins the closing analogy of the Adhikar. Food in itself is neutral material — neither flesh nor blood, neither harmful nor beneficial in its raw state. It becomes various things only when the body's digestive fire acts on it. The digestive fire is the transforming agent. Without it, the food simply passes through or decays externally. Combined with it, the food undergoes a fundamental transformation into flesh, fat, blood, bones, and other bodily substances. The parallel will be drawn in G180: the food is the previously bound pratyayas; the digestive fire is the soul's deviation from shuddhanaya (the pure, direct self-knowing standpoint) into rāgādi. The pratyayas, like food, are neutral material sitting in the karma-body. They need a "fire" — the soul's own bhāva-state of rāgādi — to transform into active new karma binding. This sets up the central closing instruction of the Adhikar.

The simple version: Just as food taken by a person is combined with digestive fire and transforms into many forms — flesh, fat, blood, and others — (this sets up the parallel in the next verse). Food alone doesn't become flesh. It needs the fire. Similarly, old karma alone doesn't create new bondage. It needs something from the soul — and that something is identified in G180.

तह णाणिस्स दु पुव्वं जे बद्धा पच्चया बहुवियप्पं।
बज्झंते कम्मं ते णयपरिहीणा दु ते जीवा।।१८०।।

Similarly, for the jñānī, the previously bound pratyayas bind karma in many forms — for those souls who have slipped away from right naya (shuddhanaya).

The analogy is now complete and its implications are precise. Just as food transforms into many substances through the digestive fire — previously bound pratyayas in the jñānī, when combined with the "fire" of deviation from shuddhanaya, transform into new karma of many types. The triggering condition is named specifically: naya-parihīna — bereft of right naya, having fallen away from shuddhanaya (the pure, direct standpoint of the soul knowing itself as pure consciousness, not as body or karma). This verse answers the central question that has been building since G166: if the jñānī's previously bound pratyayas don't bind when shuddhanaya is maintained, what makes them bind again? The answer: slipping from shuddhanaya. The moment the jñānī's consciousness falls from the pure self-standpoint into rāgādi territory — even partially, even momentarily — the dormant pratyayas activate, like food activating through digestive fire. They combine with the rāgādi "fire" and transform into new karma. The practical instruction of the entire Adhikar is summarized here: remain in shuddhanaya. Every departure from it is a vulnerability — an opening for dormant pratyayas to activate. Every return to it is safety — the closing of that opening. The Adhikar began by saying āsrava is the soul's own transformation (G164). It ends by saying: keep your transformation pure. The soul's own shuddhanaya is the answer to its own āsrava.

The simple version: The previously bound pratyayas of the jñānī bind karma in many forms — but only for those souls who have slipped from right naya (shuddhanaya). As long as the jñānī maintains the pure standpoint of knowing themselves as pure consciousness — the pratyayas stay dormant, like food sitting outside a fire. The moment they slip into rāgādi — the fire catches, the food transforms, new karma is bound. The closing instruction: stay in shuddhanaya. Every moment of pure knowing is safety. Every departure is risk.