Jo jena
pagarenam, bhavo niyao tamannaha fo tu.
Mannati kereti
vadati va, vippariyaso bhave eso. (56)
If a thing is
possessed of a certain definite form, then to consider it otherwise, to
act as if it were otherwise, or to describe as otherwise is pervertion.
(56)
Jam jam
samayam jivo avisai jena jena bhavena.
So tammi-tammi
samae, suhasuham bandhae kammam. (57)
Whenever a soul
experiences this or that mental state at that very time it gets bound by a
corresponding good or evil karmas. (57)
Kayasa
vayasa matte, vitte giddhe ya itthisu.
Duhao malam
samcinai, sisunagu vva mattiyam. (58)
Whoever is
careless about his physical activities and speech and covetous of wealth
and woman. accumulates Karmic dirt of attachment and aversion just as an
earth-worm accumulates mud by both way (i. e., internally and externally).
(58)
Na tassa
dukkham vibhayamti naio, na mittavagga na suya na bandhava.
Ekko sayam
paccanuhoi dukkham, kattarameva anujai kammam. (59)
As Karmas
pursue the doer, the doer must suffer misery all alone and neither his
castemen, nor friends, nor sons, nor brothers can share his misery. (59)
Kammam
cinanti savasa, tassudayammi u paravvasa homti.
Rukkham duruhai
savaso, vigalai sa paravvaso tatto. (60)
Just as a
person is free while climbing a tree but once he starts falling then he
has no power to check it. Smimilarly a living being is free in
accumulating the Karmas but once accumulated it is beyond his power to
control their fruition. (60)
Kammavasa
khalu jiva, jivavasam kahimci kammaim.
Katthai dhanio
balavam, dharanio katthai balavam. (61)
At sometimes
(i.e., at the time of fruition) the living beings are controlled by
Karmans while at other times (i. e., at the time of doing) the Karmans are
controlled by them, just as at the time of lending the money the creditor
is in a stronger position, while at the time of returning it, a debtor is
in a stronger position. (61)
Kammattanena
ekkam, davvam bhavo tti hodi duviham tu.
Poggalapindo
dhavvam, tassatti bhavakammam tu. (62)
Karma as such
is of one type. But it is of two kinds also, dravyakarma and bhavakarma.
The dravyakarma is a mass of physical particles and the inherent capacity
of it is bhavakarma (and this capacity is originated from the attachment
and aversion of the self). (62)
Jo
indiyadivijai, bhaviya uvaogamappagam jhadi.
Kammehim so na
ranjadi, kiha tam pana anucaranti. (63)
He who has
gained victory over his senses and meditates on the very nature of soul,
is not bound by Karmas; how can the prana which is made of Karmic matter
follow such a being? (That is his soul gets freedom from transmigration).
(63)
Nanassavaranijjam, damsanavaranam taha.
Veyanijjam taha
moham, aukammam taheva ya.
Namakammam ca
goyam ca, antarayam taheva ya.
Evameyaim
kammaim, attheva u samasao. (64-65)
In brief, the
Karmas are of eight kinds: (1) jnanavaraniya (knowledge obscuring), (2)
Darsanavaraniaya (Apprehension obscuring), (3) Vedaniya (feeling
producing), (4) Mohaniya (causing delusion), (5) Ayu (determining the
life-span), (6) Nama (physique-determining), (7) Gotra 9status
determining) and (8) Antaraya (obscuring the power of self). (64-65)
Pada-padihara si majja, hada-citta-kulalabhandagarinam.
Jaha eesim
bhava, kammana vi jana taha bhava. (66)
The nature of
these eight karmas resembles respectivelty a curtain, a door-keeper, a
sword,wine, wooden fetters, a painter, a potter and a treasurer. (66)
Explanation:
This verse explains the nature of the eight karmas thus:
(1) The
knowledge-obscuring karma, is like a curtain which prevents a person from
knowing what is inside a room;
(2) The
darsanavaraniya karma prevents a person from apprehension like a
door-keeper who presents one from seeing a dignitary;
(3) Vedaniya
karma is the couse of pleasure and pain like a sword smeared with honey
which while licking becomes the cause of pleasure due to honey and pain as
there is chance of an injury to the tongue;
(4) Mohaniya
karma causes delusion as does wine;
(5) The Ayu
karma keeps the soul tied down to a body, just as the wooden-fetters on
legs keep the person tied down to a place until they are removed;
(6) Nama-karma
cause the soul to enter different kinds of bodies, just as a painter
paints different pictures;
(7) Gotra-karma
is responsible for birth in high or low families just as a potter prepares
small or big pots;
(8) The
Antaraya karma prevents a person from doing good deeds just as treasurer
prevents his master from making gift sand donations.
