Trishasti Shalaka Purusa Caritra Part 2

SR No.: 001002
Original Sutra Author: Hemchandracharya
Author: Helen M Johnson
Publisher: Oriental Research Institute Vadodra
Publication Year: 1937
Total Pages: 438
Language: English
Classification: Book_English, Mythology, & Story
File Size: 9 MB

Page 128

THE INITIATION AND OMNISCIENCE OF AJITA 103
The eight karmas (463-475) Furthermore, the rising, destruction, destruction and subsidence, and subsidence of the karmas take place here, after they have been affected by substance, space, time, state of mind, and birth. Creatures' karmas attain their respective fruits from conjunction with the totality of substance, etc., as named above. These karmas are eight, 228 as follows:
That is knowledge-obscuring-karma by which the knowledge of a person with an omniscient form 229 is always covered like an eye by a curtain. Mati, śruta, avadhi, manahparyāya, and kevala--these five knowledges are covered, and these are the five kinds of knowledgeobscuring. The obscuring of the five sleep-perceptions and of the group of four 280 is the result of perceptionobscuring karma. Just as some one wishing to see his master is presented by the door-keeper and does not see him,281 so the means by which the soul does not see is perception-obscuring. ,
That is called feeling-karma which has the feeling of pleasure and pain inherent, resembling the tasting of the point of a sword-blade smeared with honey.
The wise define deluding-karma, which is equal to wine-drinking, as that by which the confused soul is deluded about right and wrong. This is called rightbelief-deluding when it causes wrong-belief as a result ; right-conduct-deluding when it prevents self-control.
Age-karma is fourfold : of man, animal, hell-inhabitant, and god, and is a holder of creatures in their respective births, like a prison.
Body-making-karma makes a variety in the condition
228 464. For karma, see I, App. II. 229 465. Capable of attaining omniscience.
230 467. The first 4 of darśanāvaraniya: cakşuo, acakṣuo, avadhio, and kevalao
281 468. This comparison is as apt today as in the author's time.