55. The-second (quasi-attention-privation aspect of Karma, No-agama Dravya Karma Nikshepa) is (of 3 kinds). The knowers’ body (Jnayaka sharira), future (body, Bhavi), other-than-these-two (Tadvyatirikta). Of these (the knower’s) body (is) of 3 kinds with reference to the three times, (past. present, and future)- Of these, two (i. e., present body of the knower at the present time (Vartamana Jnayaka Sharira) and the future body (Anagata Jnayaka Sharira) are easy (to understand).
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56. Past (body is) of three kinds expired (chyuta), cast off (chyavita), renounced (Tyakta). Expired (Chyuta, means that which) drops by itself on maturity (of age Karma). (It) is without premature death (Kadali-ghata) and. death by renunciation.
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57. In premature death (Kadali-ghata), age (Ayukarma) is. cut short by poison, anguish (Vedana), consumption (Rakta Kshaya), terror (Bhaya), stroke of (deadly) weapon (Shastra.ghata), (extreme) distress (Sanklesha)” suffocation, and starvation.
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58. Cast off (body Chyavita-sharira) is associated with premature death (Kadali-ghata), but without renunciation. Renounced (Tyakta body) is that which falls off on renunciation, with, or without, premature death.
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59. . The modes of food-renunciation (Bhakta Pratijna), self-service (Ingini), no service (Prayopa-gamana) ; these (are) the three modes of renouncing (the body). And food-renunciation (is of 3 kinds, minimum, medium and maximum.
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60. The food-renunciation mode is of one antarmuhurta in its minimum, twelve years in its maximum (duration). (The time) between them is (the duration of) medium (mode).
Commentary.
Food-renunciation is a mode of ending life with tranquility, while firmly observing the vows of control. It is only adopted when it is ascertained that the body has become so ‘Weak that it cannot safely follow the adopted vows. Then the religious person, be he a saint or layman, considers it better to cast off his body instead of breaking the rules of control which he had adopted before.
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61. Serving ones’ needs oneself without service from others (is) death by self-service (Ingini Marana). Death without self-service, (or service) by others, (is) death by no-service (Prayopa-gamana).
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62. The soul which will be the knower of the scriptures relating to Karma in future time is the future body knower (Bhavi-Jnayaka Sharira). It has been described thus.
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63. Karma and quasi. Karma (No Karma) are the two kinds, besides these. Of these, Karma is necessarily the Karmic matter which has assumed the form of Karmas.
Commentary.
Karmic matter which was bound before and is now attendant for operation in future time is called Karma-Privative aspect.
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64. Matter other than Karmic matter is quasi-Karmic matter. In the positive (Bhava-aspect) Karma is of two kinds TI(}w-attentive (agama Bhava Karma), now-quasiattentive (no agama Bhava-Karma).
Commentary.
Quasi-Karmic matter in its privative aspect is what would be produced by the operation of a particular attendant Karma, and would stimulate the operation of Karmas.
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65. The soul, who knows the Karma scriptures and (is) attentive to the Karma scriptures is necessarily named now-attentive to-the-Karma scriptures (Bhavagama Karma).
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66. And the soul enjoying the fruition of Karma is the now-quasi-attentive (N o-agama Bhava Karma). Thus briefly Karma necessarily is of 4 aspects.
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61. Similarly the (eight) primary, and ( 148) secondary divisions (should be considered) with reference to (the four aspects), name, etc.. But each has its name, representation, privatiOl1,andpositive-aspect, according to its connotation.
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68. The 4 aspects, name, etc., of primary and secondary divisions are easy ,(to understand), except the quasi Karma and know-quasi-attentive Karma.
Commentary.
The author, will describe in the following gathas the quasi Karma” i.e. that matter which will be an auxiliary cause for the operation of any particular Karma bound with a soul.
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69.The quasi-Karma of the (8) primary objective Karmas is ( respectively, as it were) a curtain, gate-keeper, sword, wine, food, body, high and low constitution, (and) treasurer.
Commentary.
Outward cause, i. e., quasi-Karmic matter, for operation of knowledge-obscuring Karma is, as it were, aeration, thrown across an object which obstructs clear knowledge; for the operation of conation-obscuring Karma it is, as it were a gate-keeper, who stops a visitor from an interview; for feeling Karma it is like licking honey from the edge of a sword, which will occasion a feeling of pleasure and pain both; for deluding Karma it is like taking wine. Quasi Karma for age Karma is to take food, etc. necessary for keeping the body alive; for body-making Karma, the bodies themselves; for family-determining Karma, birth in a high or low constitution ; and for the obstructive Karma it is like a store-keeper who prevents from enjoying freely the enjoyable things or from making charity .
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70. A curtain, and sense-enjoyments, etc., material substances capable of preventing sensitive or scriptural (knowledge, are respectively), the quasi-Karmic matter for the objective Karma, (obscuring) sensitive and scriptural knowledge.
Commentary.
A curtains prevents the view of an object beyond it. It is thus a cause for the operation of sensitive-knowledge-obscuring-Karma, and’ is its no-Karma. Indulgence in sense-pleasures prevents application of mind for the attainment of scriptural knowledge. It acts as a stimulating cause for the operation of scriptural. Knowledge obscuring Karma, and is its no-Karma: This is by way of illustration. There would be numerous auxiliary causes for the operation of Karmas, and all such would be the no-Karmas for those Karmas.
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71. The external object which causes distraction (Sanklesha), (is) a subsidiary cause, of preventing visual and mental (knowledge, and is) certainly the quasi-Karmic matter (for the visual and mental knowledge-obscuringobjective-Karma). (There) is no (quasi-Karma) for perfect knowledge. ‘
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72. The quasi-Karmic matter for 5 kinds of sleep (sub-classes of conation-obscuring Karma) is buffalomilk-curd, etc.; curtain, etc., which prevent ocular and non-ocular (conation, are) the quasi-Karmic matter (for ocular and non-ocular-conation-obscuring Karma).
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73. The quasi. Karma for visual and perfect conation (obscuring Karma) is like that for the corresponding knowledge-(obscuring Karma i.e., distraction for visual conation and none for perfect-conation-obscuring Karma). And the quasi-Karma for the pleasure and the other (i c., pain-feeling Karma is respectively) pleasant or un-pleasant food, drink, etc.
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74. The quasi-Karma far clouded-right-belief (Sam” yaktva-prakriti) is association with (Ayatana, Arhats, their images, scriptures, preceptors, etc.); (and that) far wrong belief (Mithyatva Karma is) association with misleading ‘(Anayatana, gads, images, scriptures, and teachers, etc). (And association with) bath is necessarily the quasi-Karma far mixed-right-and-wrong-belief (Samyaktva-mithyatva Karma).
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75. The quasi-Karma far error-(feeding passions) is the association, etc., as far wrong belief. And far the .other, (12 passions it) is necessarily books and society (personas) etc., which are capable .of (exciting) those (passions)~
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76. The quasi-Karmas far the .objective Karma (.of quasi-passion, the three sexes is) the body of woman, ‘man and hermaphrodite. And the buffoon and a filial son (are) the quasi-Karma (respectively) far laughter (Hasya), and indulgence (Rati).
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77. Separation from a pleasing and connection with an unpleasing object (is the quasi-Karma) far ennui (arati), far sorrow, a dead filial son, etc. Lion, etc. and loathful objects (are quasi-Karmas respectively) far the pair, fear (and disgust).
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78.(The quasi-Karma) far hellish age is unpleasant food (mud); far the .others (i. e., sub-human, human and celestial ages it is) agreeable food etc., and the quasi-Karma far the objective conditions of existence is the place of the four kinds of existence.
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79. The quasi-Karma far the hellish, etc., conditions of existence is necessarily the regions of hell, etc. The quasi-Karma far a genus, (Jati) is the matter of the sense, organs.
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80. The quasi-:Karmas for (5’ Genera) one-sensed etc., (are) their respective sense-organs. And the quasi-Karma. Karmas for body-(Karma) are the body molecules drawn in by the operation of the body (sub-class of the body-making-Karma).
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81. The quasi-Karmas of physical, fluid, assimilative and electric body-(sub-classes of body-making) Karma are (the molecules of) the four bodies drawn in by their operation. For Karmic (body-Karma, the quasi-Karma is) necessarily the group of attendant atoms (Visrasopachaya).
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82. Of (all the body-maturing divisions) from bondage (Bandhana up to the end with the rest of the soul maturing sub-classes of the body-making-Karma), the quasi Karma is the body itself. But note the distinction that (the quasi-Karma of the 4) migratory forms (Anupurvi is) the space of the corresponding (Migration).
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83. (The quasi-Karma for) the pair steady (and unsteady sub-classes of the body-making-Karma is) the steady and, unsteady juice (rasa), blood (Rudhira), etc.; for the pair beautiful, (and. ugly body-sub-class of the body-making-Karma), the beautiful and ugly parts of the body; for the voice, (sweet voice and harsh voice-sub-classes of the body.. making Karma), the matter modified into voice.
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84. The quasi-Karma for high-family-determining Karma (is) a body (born in a) high.(family); for low, in a low (family); (the quasi-Karma) for the 4 (obstructive Karmas) charity and others (i. e., gain, enjoyment and reenjoyment), mountain, men etc., preventive (of charity etc.) Commentary.
There are some distant countries rich and fertile but a person cannot go there owing to the impossibility of crossing a mountain or sea. These hindrances w1ll be quasi-Karma for gain obstructive-Karma. Similarly, if any person prevents one from enjoying any objects he is a quasi-Karma for enjoyment obstructive Karma. And so on.
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85. (And) the quasi-Karma for the power (obstructive-Karma is) the matter of power-reducing rough food, etc. Thus (are described) the quasi-Karmas (which helps) the Karmic matter of the secondary divisions of Karma.
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86. Now-quasi-attention (Karma, no-agama Bhava Karma is) the soul in the enjoyment of the fruition of its respective Karma. And certainly for the body-maturing-Karmas there is no now-quasi-attention Karma (No-agama. Bhava-Karma).
CHAPTER II.
Bondage (Bandha) operation (udaya) existence (Satta) of Karmas.
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87. Having bowed to Nemi Chandra, (the 22nd Tirthankara), the great Hero (Mahavira), possessed of absolute independent victory; I shall describe Stava (the full details) of Karmas with respect to bondage, operation and existence in (connection with) spiritual stages and soul quests, (Gunasthana’ an? margana.
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88. The book which describes (a subject in) all the parts, one part or a chapter of a part, either briefly or in detail (is) necessary Staya; Stuti, and Dharma Katha respectively.
Commentary
The word “Stava” appears in the gatha 87. It means that the author will describe the subject of Karmas in all its parts briefly and in detail both as necessary. If only one pat is described, it is a Stuti ; and if a chapter of a part only, it is Dharma-Katha.
Sub-Chapter 1.- Bondage.
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89. Nature (of Karmic matter, Prakriti), duration (Sthiti), (strong or mild) character of its fruition (Anubhaga), and number of Karmic molecules in bondage (Pradesha Bandha)-these (are) the four kinds of bondage. Maximum (Utkrishta), non-maximum (Anutkrishta), minimum (Jaghanya), non-minimum (Ajaghanya)-(these are the divisions of each) separately.
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90. Of each of the (four classes) of bondage, maximum, etc., (there are four kinds), begun (Sadi), unbegun (Anadi), lasting (Dhruva), transient (Adhruva). (These appertain) to one or more souls with reference to stages and quests, as may be applicable. ‘ ‘ ‘
Commentary.
Mundane souls have ever been binding all the 8 kinds of Karmas. There is thus no beginning of bondage; and bondage from this point of view is called unbegun (Amidi). At each moment of our lives we are binding fresh Karmas of one kind or the other, i.e., we bind those Karmas again which ceased to bind once; such bondage is with beginning, and is called begun (Sadi). (See also gatha 123). All Karmas will remain bound for ever to souls incapable of liberation; this bondage is called lasting (Dhruva). Bondage which lasts for some time only, viz. which occurs after intervals is transient (Adhruva).
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91. In (souls) advancing in (spiritual) stages, there is (in one and the same stage), non-maximum (bondage) of those Karmas of which there is the maximum (bondage), as regards duration (Sthiti), fruition-intensity (Anubhaga) and molecular-density (Pradesha), (and appertaining to any of) the 4 kinds (begun, etc). Similarly (there is) non-minimum (where there is minimum).
Commentary.
As an example, take the case of a soul on the subsidential ladder. When he reaches the 10th stage of slightest-passion, he binds the maximum fruition-intensity of the high-family Karma and then proceeds on- to the 11th, the subsided-passion stage. There he stays a very short time, and must fall back to the 10th stage. There he binds the non-maximum fruition-intensity of high-family Karma. This non-maximum bondage is of the “begun’ (Sadi) kind, because it has a beginning. Again; take the case of a hellish being in the 7th hell about to acquire right-belief. He will bind the minimum fruitionintensity of low-family determining Karma in the last instant of wrong-belief stage. The same soul falling from right-belief into the wrong-belief stage binds non-mini mum-fruition intensity of low family-determining Karma. This is also the “begun” (Sadi) kind.
The fruition-intensity bondage of the family-determining Karma has always been in this soul, and is of the “unbegun” (Anadi) kind.
In a soul incapable of liberation, the Karmas remain bound forever, such bondage is called lasting (Dhruval The maximum fruition-intensity bondage of high-family-determining Karma which precedes the non-maximum bondage as given above is an example of transient (Adhruva) bondage.
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92. The bondage of Tirthakara, (sub-class of body making Karma occurs) only in right belief(i.e., the 4th stage of vowless right-belief to the 6th part of the 8th stage of new thought activity Apurva Karama); and of the two assimilative (body and limbs-and-minor-limbs-sub-classes of the body making Karma} in (stages} free from carelessness, (i.e., in the 7th stage of. perfect vow, and in the 1st (6) parts of the 8th stage of new-thought-activity.). (The bondage), of age (Ayu Karma occurs)in the wrong belief, etc., (up to the 7th stage of perfect vow), except (the 3rd or) mixed (stage and except in the potentially developable, or nirvritti apar-yapta, conditions in which there is mixed vibration of the 3 kinds of mixed bodies). And the bondage of the other (divisions of Karma takes place in stages up to the bon dage-cessation-Bandha Vyuchchhitti, (i.e., up to the point where although, such Karmas remain in existence and bound, up, yet they do not attract other corresponding’ Karmic. matter for further bondage of the soul).
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93. Men, possessing the first-subsidential, and the other three (kinds of) right-belief, (i.e., second-subsidential, destructive-subsidential and destructive) in the four, vowless,. and other (i. e., partial, imperfect, and perfect vow stages) , initiate the bondage of Tirthakara (sub-class of body-making Karma)near the two, omniscient(Kevali,. and all-scripture-knowing saint, shruta Kevali).
Commentary.
First subsidential belief lasts only for one Antar-muhurta, which according to some saints is too short ta carry out the 16 meditations (Shoqasa Karana Bhavana) which are necessary for the initiatory bondage of The thakara Karma. The beginning of the bondage of this supreme Karma can be made only by a man, and that also near an omniscient or an all-scripture knowing saint, because in no other surroundings can the necessary purity of thought-activity. be attained. But although thus begun in the human condition, the bondage of Tirthakara Karma can continue in all the conditions except the sub-human. The maximum time for continuous bondage of Tirthakara Karma, is 33 Sagaras, 2 crore Purva, years minus 8 years and one Antar-muhurta, i. e., after the expiry of this time the man must be born a Tirthakara.
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94. Sixteen, twenty five, zero, ten, four, six, and one (are the number of sub-classes), the bondage-cessation (Bandha- Vyuchchhitti), (of which takes place, respectively, at the end of the first to the seventh stage). Two, thirty, and four (cease to bind at the end of the 1st,’ 6th, and 7th part of the 8th stage of) new-thought-activity; five, and sixteen, (respectively in the 9th and 10th;’ none in the 11th and 12th) i one in the vibratorY9mniscient; (none in the last stage).
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95. (Bondage-cessation, Bandha Vyuehhitti, of the following sub-classes takes place) in the wrong belief (stage). 1. Wrong-belief (Mithyatva), 2. Disproportion the figure, (Hundaka Sansthana), 3 common sex-inclination” (Napunsaka veda), 4. Ordinary joint-skeleton, (i.e., the 6th asamprapta sripatika-Sanhanana), 5. One-sensed, 6. Immobile, 7. Hot-light (Atapa), and the three, 8. fine, 9. (Non-developable), 10. (Common, Sadharana vegetable), and not-all sensed, (namely), 11 (Two-sensed). 12. (Three-sensed), 13. (Four sensed)” and the two 14. Hellish (condition of existence), and 15. (Hellish migratory form, Amipurvi) and 16. Hellish age.