________________ Verse 133 इन कर्मों में मूर्तीकपना है - These karmas are corporeal in nature - जम्हा कम्मस्स फलं विसयं फासेहिं भुंजदे णियदं / जीवेण सुहं दुक्खं तम्हा कम्माणि मुत्ताणि // 133 // यस्मात्कर्मणः फलं विषयः स्पर्शर्भुज्यते नियतम् / जीवेन सुखं दुःखं तस्मात्कर्माणि मूर्तानि // 133 // अन्वयार्थ - [यस्मात् ] क्योंकि [कर्मणः फलं] कर्म का फल [ विषयः] जो (मूर्त) विषय वे [ नियतम् ] नियम से [ स्पर्शः] (मूर्त ऐसी) स्पर्शनादि इन्द्रियों से [ जीवेन ] जीव द्वारा [ सुखं दुखं] सुख-रूप से अथवा दुःख-रूप से [भुज्यते ] भोगे जाते हैं, [ तस्मात् ] इसलिये [कर्माणि ] कर्म [ मूर्तानि] मूर्त हैं। Since the fruit of the karmas that the soul (jiva) enjoys in form of happiness (sukha) and misery (duhkha) are the subjects of the corporeal (murta) senses (indriya), like that of touch (sparsana), therefore, the karmas too are corporeal in nature. EXPLANATORY NOTE Happiness (sukha) and misery (duhkha) are the fruit of the karmas. The objects that result in happiness (sukha) and misery (duhkha) are the subjects of the corporeal senses (indriya). The soul (jiva), from the pure transcendental point-of-view (suddha niscaya naya), is eternally pure and incorporeal (amurta). But from the impure transcendental point-of-view (asuddha niscaya naya), the soul (jiva) is corporeal (murta) and enjoys, in form of happiness (sukha) and misery (duhkha), the subjects of the five senses (indriya) which are corporeal (murta). Since the cause (karana) and the effect (karya) must exhibit similarity, it is inferred that the karmas too are corporeal (murta). . . . . .. . . . . . . . . . .. . . . . . . . 249
