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Pravacanasara
(sthiti), fruition (anubhāga), and quantity of space-points (pradeśa). Both, knowledge and fruition of karmas, do not cause fresh bondage of karmas; only delusion, attachment and aversion that the soul entertains cause fresh bondage of karmas. These - delusion (moha), attachment (rāga) and aversion (dvesa ) - are to be discarded.
ठाणणिसेज्जविहारा धम्मुवदेसो य णियदयो तेसिं । अरहंताणं काले मायाचारो व्व इत्थीणं ॥1-44॥
स्थाननिषद्याविहारा धर्मोपदेशश्च नियतयस्तेषाम् । अर्हतां काले मायाचार इव स्त्रीणाम् ॥1-44॥
सामान्यार्थ – [ तेषाम् अर्हतां ] उन अर्हन्त देवों के [ काले ] कर्मों के उदयकाल में [ स्थाननिषद्याविहाराः ] स्थान, आसन, और विहार ये तीन काययोग की क्रियायें [ च ] और [ धर्मोपदेशः ] दिव्यध्वनि से निश्चय - व्यवहार स्वरूप धर्म का उपदेश, यह वचनयोग की क्रिया [ स्त्रीणां ] स्त्रियों के स्वाभाविक [ मायाचार इव] कुटिल आचरण की तरह [ नियतयः ] निश्चित होती हैं।
During the period of being the Omniscient Lord - the Arhat1 (Tirthankara, Kevali, Sarvajña) – bodily activities of standing, sitting and moving, and speech activity of delivering the divinediscourse (divyadhvani), take place without effort on his part; these activities are natural to the Arhat, like deceitfulness to women.
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1 The Arhat is the Lord, who has attained omniscience (kevalajñāna) and is still associated with the corporeal body. He remains in this world until the end of his lifetime. But the Siddha is the pure soul dissociated from the corporeal body, who has reached the topmost part of the universe, never to return again from that abode of eternal bliss to this terrestrial world.
