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________________ Vol. 11/No. 2. Eternal Wisdom 15 SUBHASHITA (Ehrfera) ( Various quotations aiding the Eternal Wisdom). ON KARMA (F) In this issue of Prashamarati a very very brief sketch is given of the Theory of Karma as postulated in the Jain Scriptures. It is of interest to read another succint statement of the same topic which is found in Patanjali's Yoga Sutra, which is in accordance to the postulates of the Sankhya philosophy. There are less then a dozen Sutras that cover this vast topic and they are reproduced below. समाधिभावनार्थः क्लेशतनूकरणार्थश्च // 2-2 // Samadhi-bhawanarthaha Klesha -tanu-karanarthashcha. 2-2. 2-2. These (namely Tapa (99 - penances ) Swadhyaya ( Farez19 - study ), Ishwara Pranidhana (feat goat - total submission to God ) as given in Sutra 2-1), are practiced for acquring habitual Samadhi (which has been described at length in the first section of the Yoga Sutra) and for attenuating the Kleshas ( TT: - an imperfect translation is "distractions" (to Samadhi )). अविद्यास्मितारागद्वेषाभिनिवेशाः क्लेशाः // 2-3 // Awidyasmita-raga-dweshabhiniweshaha Kleshaha. 2-3. 2-3. The Kleshas (distractions) are: Awidya (aufaell-ignorance), Asmita (RAAT - the sense of being), Raga (TM - attachment), Dwesha (qq- aversion ), and Abhiniwesha ( 3fafaragt - fear of loss of life). (Note: all these translations are imperfect,
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________________ 16 Vol. II/No. 2. Eternal Wisdom but the following six Sutras make their meaning clear. ] (In Sankhya terminology these are also called Tamas, (aan), Moha (HE), Mahamoha >> ( HET HTE), Tamisra (afha), and Andhatamisra (37-4aTfha) respectively. Moreover, sixty - two subdivisions of these are given - which are not explained here for reasons of brevity ) अविद्या क्षेत्रमुत्तरेषां प्रसुप्ततनुविच्छिन्नोदाराणाम् // 2-4 // Prasupta-tanu-wichchhinno Awidya Kshetram-uttaresham daranam. 2-4. Awidya ( Ignorance ) is the source of those that follow (ie. the remaining four Kleshas ), whether they be in dormant (fan), attenuated (93), overpowered ( fa ressent - when one which is more dominant keeps the other supressed ), or expanded condition (Fert). (Hence Awidya is the soil and by remaining in it, the other give rise to painful results of bondage ). . अनित्याशुचिदुःखानात्मसु नित्यशुचिसुखात्मख्यातिरविद्या // 2-5 // Niiya-shuchi-sukhatma-khyatir Anityashuchi-duhukhanatmasu awidya. 2-5. 2.5. Awidya (Ignorance) is taking that which is: (1) changing and perishable ( faca ) as being changeless and everlasting (face) (e. g. one's wordly possessions when one considers them as everlasting). (2) impure (373fer) as being pure (yfa ) (e. g. one's body when one considers it as holy, or doing violence etc. when one considers it as leading to some good). (3) painful (f:a) as being plea
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________________ Vol. II/No. 2. Eternal Wisdom 17 surable (ga) (e. g. the sensual excitements when considers them, without proper examination, as pleasurable ). (4) Non-Arma (TAIFAT) as being the Atma ( 3116H1) (e.g. the body, the senses, the mind etc., when one considers them as the Atma (BIT(AT)). ATTRAR PICHAEITHAT II 2-8 Drig-darshana-shaktyor-ekatmatewasmita. 2-6. 2-6. Asmita (the Sense of being) is the blending together, as it were, of the powers that know with the instruments thereof. (Explanation: The Ultimate source of knowledge, the real seer is the Purusha within. When the instruments through which the Purusha sees such as the mind or the senses through which the mind works, are indentified with the Purusha, and all is seen as if blended in one, this process is called the Sense of being. When by the force of ignorance the internal "I", as it were, becomes assimilated with the external objects. there arises the feeling of egoism, the cause of all pain and distraction.) Fara 77: 112-11 Sukhanushayi Ragaha. 2-7. 2-7. The slightest attachment of the mind towards that which leads to worldly pleasures (Sukha-ga) is Raga. :angeet eng: 112-611 Duhukhanushayi Dweshaha. 2-8. 2-8. The slightest aversion of the mind towards that which is thought to lead to pain ( Duhukha - ce :) is Dwesha. स्वरसवाही विदुषाऽपि तथा रुढोऽभिनिवेशः // 2-9 // Swarasawahi Widusho-pi Tatha Rudho-bhiniweshaha. 2-9. 2-9. The innate and deep fear of death which is so natural that it maintains its own momentum, and which
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________________ 18 Vol. II/No. 2. Eternal Wisdom is also seen in the very learned (as among ordinary, mortals), is called Abhiniwesha. क्लेशमूलः कर्माशयो दृष्टादृष्टजन्मवेदनीयः // 2-12 // Klesha-mulaha Karmashayo Drishtadrishta-janmawedaniyaha. 2-12. 2-12. Kleshas are the roots of that which lead to Karma (i. e. 54f2T21 - which is Punya ( goz - Virtue ) or Papa (919sin ), (i.e. the pure ( JH ) ( Dharma ) or impure (37317 ) ( Adharma) activities ) and these (i.e. the Karmashaya afara - Punya / Papa ) are to be experienced in the seen (this) and the unseen (future) lives. Afanas afegint FireTT: 112-8311 Sati-mule Tadwipako Jatyayur-bhogaha. 2-13. 2-13. When these roots are present (i.e. the Karmas are there ), the fruition ( of these Karmas ) consists in Jati (Fifa) - i. e. whether one is born as a human/animal/ bird/insect/plant/deva ( a denizen of heaven )/naraki (a denizen of hell) etc., Ayusha ( 37194 - i.e. life - span ) and Bhoga (*70 - the experiences in the world of senses and objects). ते ह्लादपरितापफलाः पुण्यापुण्यहेतुत्वात् // 2-14 // Te Hlada-paritapa-phalaha-Pun yapunya-hetutwat. 2-14. 2-14. These above mentioned fruitions will be experienced as pleasurable (ga ) or painful (5:7), depending on whether the cause is Punya (goon - Virtue ) or Papa (979 - Sin ).
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________________ Vol. II/No. 2. Eternal Wisdom 19 Four more verses are given pertaining to the topic of Karma ( ), - which goes to indicate among other things, the concept of the " Karman body" (which is referred to in the translator's note). द्रव्याणि तिष्ठन्ति गृहेषु नार्यो, विश्रामभूमौ स्वजनः स्मशाने। देहश्चितायां परलोकमार्गे, कर्मानुगो याति स एव जीवः // Drawyani Tishthanti Gruheshu Naryo, Wishrama-bhumau Swajanaha Smashane; Dehash-chitayam Paraloka-marge, Karma-nugo Yati Sa Ewa Jiwaha. The wealth and possessions are left behind at home, The womenfolk come only till the gate of the compound, The menfolk remain standing at the burning ghat (FAFITA), The dead body remains inside the pyre (feat); And the same Jiwa ( Fira - Being ), led by his Karmas, goes along the road to the other world (qota Aif): कर्म जीवं च सश्लिष्टं परिज्ञातात्मनिश्चयः / विभिन्नीकुरुते साधुः सामायिकशलाकाया // 4-52 // Karma Jiwam Cha Sashlishtam Parignatatma-nishchayaha, Wibhinni-kurute Sadhuhu Samayika-shalakaya. 4-52. 4-52. Just as one separates by a thin road (TCT) two substances which have become mixed with each other, that Sadhu, who, has come to know the pure nature of the Atmi, completely separates by his Samayika-wrat ( ATAIRE, i. e. Samatwa / HAT - which, as mentioned earlier, can be translated as a blend of equipoise and contentment ), the Karmas (76) and his Jiwa (bila) which are totally glued to each other.
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________________ 20 Vol. II/No, 2. Eternal Wisdom मनः कपिरयं विश्वपरिभ्रमण लंपटः / नियंत्रणीयो यत्नेन मुक्तिमिच्छभिरात्मनः // 4-39 // Manaha Kapirayam Wishia-paribhramana Lampataha, Niyantraniyo Yatnena Muktimichchhu-bhiratmanaha. 4-39. 4-39. He who wishes to get the Freedom (from the bondage of Karmas ), should with effort control the mind, which is like a monkey - who by his nature wanders everywhere. (Source: Shri Hemachandracharya's Yoga Shastra) निपानमिव मण्डूकाः सरः पूर्णमिवाण्डजाः / शुभकर्माणमायान्ति विवशाः सर्व संपदः // Nipanamiwa Mandukaha Saraha Purnamiwandajaha, Shubha-karmana-mayanti Wiwashaha Sarwa-sampadaha. When the pond is full, the frogs come to it, When the lake is full, the birds come to it, In a like manner, he, whose Atma is full of the pure (TH) Karmas ( 77 ), all wealth automatically comes to him. (Source: Many of the available commentaries on the Yoga Sutra were referred - e. g. those of M. N. Dwivedi, Swami Vivekananda, Swami Omananda Tirtha, Prof. Kaniya, and the classics of Shri Vyas, Shri Vignana Bhikshu and Shri Vachaspati Mishra ) Acknowledgement: We are thankful to Dr. Jayadeva for discussing the Sutras of Patanjali with the translator; and similarly to Pujya Muni Shri Tatvanandavijayji for discussing this entire Subhashita.