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[Third Section]
[77]
"Tadavaranijjaṇam Kammaṇam"- In this phrase, 'karma' is the object and 'tadavaranīya' is its adjective. The word 'karma' refers to the karman particles obtained from the soul's regions, and the word 'tadavaranīya' indicates the meaning of those that cover the soul's qualities like knowledge and vision.
"Kammarayavikiraṇakaram"- Kammarajovikiraṇakaram means one who destroys the radiation of karma-rajo-mala, which is the karma-form of rajo-mala, like jñāna-āvaraṇīya.
"Apuvvakaraṇam-Apūrvakaraṇam, Ātmano'bhūtapūrvam Shubhaparināmam"- The word 'apūrvakaraṇam' means that which has not been obtained before. This is also considered to be the characteristic of the eighth 'nivṛttibādar guṇasthāna'. From this guṇasthāna, two categories begin - the upasamaśreṇī and the kṣapakaśreṇī. The being of the upasamaśreṇī, while subduing the natures of mohanīya karma, stops at the eleventh guṇasthāna and falls down. The being of the kṣapakaśreṇī, from the tenth guṇasthāna, directly goes to the twelfth guṇasthāna and becomes apratipātī. The being who has ascended to the eighth guṇasthāna, increasing progressively from the kṣapakaśreṇī, when he reaches the twelfth guṇasthāna, destroys all the destructive karmas and attains kaivalya. Thereafter, he remains stable in the thirteenth guṇasthāna. Upon the completion of his lifespan, he attains the fourteenth guṇasthāna and obtains the supreme bliss, the state of mokṣa. In the present context, the sūtra-kāra, by giving the phrase "apūvvakaraṇam", has indicated the connection of the apūrvakaraṇam state with the gajasukumāla. The meaning is that the gajasukumāla muni, having entered the eighth guṇasthāna, had adopted the kṣapakaśreṇī.
Anate......dansaṇe etc. phrases are explained as follows: 1. Ananta-endless, that which never ends, that which remains forever. 2. Anuttara-pradhana-there is no knowledge greater than this, the highest. 3. Nirvyāghāta-vyāghāta-free from obstruction. 4. Nirāvaraṇa-that which has no covering-veil, showering knowledge-light from all sides. 5. Krtsna-complete, that which is not incomplete. 6. Pratipūrṇa-making all the knowable objects of the world its subject, from which no object of the world is hidden. The meaning of the words Siddha-Buddha etc. is as follows: 1. Siddha-those who have become accomplished, whose all actions have become accomplished-complete. 2. Buddha-those who know all the objects of the world and the non-world. 3. Mukta-those who have become free from all karmas. 4. Parinirvāta-those who are peaceful due to the destruction of all karma-born afflictions. 5. Sarvadukha-prahīṇa-those whose all physical and mental sufferings have been destroyed.
Vāsudeva Kṛṣṇa's help to the old man
, 24-Taye ṇam se kaṇhe vāsudeve kallāṁ pāuppabhāyāe raṇīye jāv [phulluppalaka-malako-malu-mmiliyammi, ahapandure pabhāe, rattāsogap-agās-kinsu-y-suyamuha-guṇjad-dhārāga-bandhu-jīvagap-ārāvay-calana-nayaṇa-parahu-yasuratta-loyaṇa-jāsumina-kusuma-jaliyajalaṇa-tavaṇijjakalasahingul-ayana-ir-rūvāire gare hanta-sassirīe divāgare ahakka-meṇa udiye, tassa diṇakara-parampārāvayār-pārāddhammi andhayāre, bālātavakunkumenaṁ khaie vv jīvaloē, loyaṇavisa-āṇu-āsaviga-sant-avisad-dansiyammi loē, kamalāgarasanda-bohae utthiyammi sūre sahasrassimmi diṇayare teyasa jalante] bahāe jāv' vibhūsie hatthikhandhavaragae sakorenta malla dāmenaṁ chhattenaṁ dharijja-māṇenaṁ 1. See-the thirteenth sūtra of the third section.