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Räjgeetä
it would not acquire new Karma and the existing bondage would be stripped off in due course.
But the worldly soul is used to indulge in craving or aversion depending upon the types of consequences. If it considers them favorable, it would crave for their continuance; if it considers them as unfavorable, the soul endeavors to avert the same. By virtue of such craving and aversion the soul incurs new bondage. The earlier bondage is bound to extend its consequences. By reacting to the same with craving or aversion, the soul incurs new bondage. The cycle of old Karma leading to new Karma thus continues to operate.
Karma particles are lifeless. However intense the existing bondage of Karma may be, they have no capability to bring in new Karma on their own. It is entirely due to the inclination of soul that new Karma particles get attached to it.
Let us consider this with an illustration. By virtue of an earlier wholesome Karma, one may be blessed with a favorable situation. At the time of dinner, for instance, he may be served with relishing food. If he takes it as a result of his Karma and eats without any preference for the type of food, he can be considered as dispassionately availing the consequence of his Karma. Thereby he would not acquire new ones. Being, however, used to indulge in likes and dislikes, he may feel elated by the food and crave for getting more or getting the same again. That craving induces fresh Karma particles to enter the soul's province and stay with it. In other words, the soul acquires a new bondage.
Now let us take an illustration of aversion. One gets into an unfavorable situation by virtue of an earlier unwholesome
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