08-08-2022, 10:36 AM
Gatha 43
The Supreme Lord Jina has expounded that certainly the karmas, on fruition, appear in form of their subdivisions. Surely, the soul with delusion (moha), attachment (rāga) and aversion (dvesa), engenders four kinds of bondage on fruition of the karmas.
Explanatory Note: All worldly souls witness fruition of their past bound karmas. Karmas have eight main divisions: knowledge-obscuring (jñānāvaranīya), perception-obscuring
(darśanāvaranīya), feeling-producing (vedanīya), deluding (mohanīya), life-determining (āyuÍ), name-determining or physique-making (nāma), status-determining (gotra), and
obstructive (antarāya). Fruition of the karmas, by itself, is not the cause of bondage of karmas. When the soul entertains delusion (moha), attachment (rāga) and aversion (dveÈa) on fruition of the karmas, it enters into bondage of fresh karmas. Bondage of the karmas is of four kinds: nature or species (prakrti), duration (sthiti), fruition (anubhāga), and quantity of space-points (pradeśa). Both, knowledge and fruition of karmas, do not cause fresh bondage of karmas; only delusion, attachment and aversion that the soul entertains cause fresh bondage of karmas. These – delusion (moha), attachment (rāga) and aversion (dveÈa) – are to be discarded.
Gatha 44
During the period of being the Omniscient Lord – the Arhat (Tīrthańkara, Kevalī, Sarvajña) – bodily activities of standing, sitting and moving, and speech activity of delivering the divine discourse (divyadhvani), take place without effort on his part; these activities are natural to the Arhat, like deceitfulness to women.
Explanatory Note:
On fruition of auspicious karmas, activities of the body and the speech take place in the Arhat without effort on his part. Since the Arhat entertains no delusion (moha), such activities take place naturally, without desire. As women, by nature, have typical gestures, amorous sentiments and capriciousness, the Arhat, by nature, undertakes activities of the body and the speech. As the clouds, by nature, without human intervention, perform activities of raining, thundering, and moving around, in the same way, activities of the Arhat take place naturally, without volition, on fruition of auspicious karmas.
The Supreme Lord Jina has expounded that certainly the karmas, on fruition, appear in form of their subdivisions. Surely, the soul with delusion (moha), attachment (rāga) and aversion (dvesa), engenders four kinds of bondage on fruition of the karmas.
Explanatory Note: All worldly souls witness fruition of their past bound karmas. Karmas have eight main divisions: knowledge-obscuring (jñānāvaranīya), perception-obscuring
(darśanāvaranīya), feeling-producing (vedanīya), deluding (mohanīya), life-determining (āyuÍ), name-determining or physique-making (nāma), status-determining (gotra), and
obstructive (antarāya). Fruition of the karmas, by itself, is not the cause of bondage of karmas. When the soul entertains delusion (moha), attachment (rāga) and aversion (dveÈa) on fruition of the karmas, it enters into bondage of fresh karmas. Bondage of the karmas is of four kinds: nature or species (prakrti), duration (sthiti), fruition (anubhāga), and quantity of space-points (pradeśa). Both, knowledge and fruition of karmas, do not cause fresh bondage of karmas; only delusion, attachment and aversion that the soul entertains cause fresh bondage of karmas. These – delusion (moha), attachment (rāga) and aversion (dveÈa) – are to be discarded.
Gatha 44
During the period of being the Omniscient Lord – the Arhat (Tīrthańkara, Kevalī, Sarvajña) – bodily activities of standing, sitting and moving, and speech activity of delivering the divine discourse (divyadhvani), take place without effort on his part; these activities are natural to the Arhat, like deceitfulness to women.
Explanatory Note:
On fruition of auspicious karmas, activities of the body and the speech take place in the Arhat without effort on his part. Since the Arhat entertains no delusion (moha), such activities take place naturally, without desire. As women, by nature, have typical gestures, amorous sentiments and capriciousness, the Arhat, by nature, undertakes activities of the body and the speech. As the clouds, by nature, without human intervention, perform activities of raining, thundering, and moving around, in the same way, activities of the Arhat take place naturally, without volition, on fruition of auspicious karmas.