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Lokatattvanirnaya by Haribhadrasūri
I have not done earlier. (89).
All embodied beings on their own resort to good or bad Karma and (as a consequence), experience sorrow and happiness on their own. (90)
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The meritorious deeds performed in earlier (births) protect man in forest, battle, (in the midst of) enemies, water or fire, (in) a great ocean or on the top of a mountain, whether man be asleep or absent-minded, or situated in an adversity. (91)
(Daivavādis state this -)
Not wealth, virtues, vidyā, not even religious practice, happiness or sorrow (can do anything). I therefore mount the vehicle of Yama, come under the control of his charioteer and proceed by the path by which destiny takes me. (92)
Just as the reward of the Karma in the previous (births) comes to (my) attainment in its proper order, so does the intellect become activated for attainment just like a lamp in the hand. (93)
These are the synonymous words of Karma performed previously Vidhi, Vidhana, Niyati, Svabhāva, Kāla, Graha, Iśvari Karma, Daiva, Bhagya Karma, Yama and Kṛtānta. (94)
O best of the Pandavas ! that Karma which was performed in previously (i.e. in previously births), does not come to the memory of men. (95)
(Svabhāvavādins state -)
Who brings about pointedness in thorns, or variegatedness in animals and birds? All this activity is due to inherent nature; there is nothing as per ones desire? What would be the question of effort then? (96)
One thorn of * is pointed, another simple and the third curved. Its fruits are of round shape. Tell (me, O Pupil), who created all this? (97)
Kala (Time) has slipped out from (Brahma that is) imperishable. It is therefore stated to be expanded. That is (therefore known as Sṛsti) which has expanse in the beginning and Prakṛti in the end. (98)
From a small part of the imperishable (i. e. Ākāśa), sprang Vayu; from Vayu there arose Tejas and from that Jalam. From Jala arose Pṛthvi. This is the (fivefold) origin of the beings.
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