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Elaboration–There are eight basic categories of karmas. Out of these the four Ghati karmas (vitiating karmas) are said to be bad or sinful. The 4 other four Aghati karmas (non-vitiating karmas) have two sections. Out of
these satavedaniya (pleasure causing), shubh aayu (good life span), uchcha # gotra (high status), panchendriya jati (five sensed class of beings), uttam
samsthan (good body constitution), sthir (stability), shubha (nobility), 15 yashah kirti (fame) and other 68 species of Naam karma are said to be 41 punya rupa (meritorious) and the rest are paap rupa (demeritorious).
The four alternatives mentioned in the aphorism are explained as follows
(1) Good and good-Some punya karma (meritorious karma) gives good fruits in the present and being cause of further bondage of meritorious karmas it gives good fruits in future births also. When there is no attachment in enjoying fruits of meritorious karmas stupor is absent.
Punyanubandhi punya (merit-bonding meritorious karma) for example ki the meritorious karmas of Bharat Chakravarti and other such noble souls.
(2) Good and bad-Some punya karma (meritorious karma) gives good fruits in the present but being cause of further bondage of demeritorious karmas it gives bad fruits or misery in future births. Paapanubandhi punya (demerit-bonding meritorious karma)—when there is attachment in enjoying fruits of meritorious karmas it leads to $i stupor. For example the meritorious karmas of Brahmadatt Chakravarti
etc. There is a verse highlighting this-Meritorious karma begets 4 grandeur. Grandeur is source of ego. Ego results in illusive attachment
and illusive attachment causes bondage of demeritorious karmas. I do not prefer demerit therefore I do not require such meritorious karma.
(3) Bad and good-Some paap karma (demeritorious karma) causes misery in the present but is cause of bondage of meritorious karmas for the future. Punyanubandhi paap (merit-bonding demeritorious karma) the bad karmas not acquired through intense attachment do not lead to stupor; they turn into cause of bondage of good karmas. For example a person suffering misery gets inspired towards goodness.
(4) Bad and bad-Some paap karma (demeritorious karma) causes misery in the present and being cause of bondage of demeritorious karmas is source of misery in future as well. Paapanubandhi paap (demerit-bonding demeritorious karma). For example the sin of a fisherman who kills fish.
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