________________
Notes Bk. I
255
100. “Ahākamma' implies 'karma as exactly acquired', and 'ahānigarana' signifies the time, place, status, etc., of karma acquisition, both of which are thoroughly known to the Arihantas. Their knowledge of them takes no flaw or has no room for confusion.
101. Karma is a type of pudgala (matter). When matter of the kārman variety sticks to the soul, it becomes karma, the soul's destiny, so to say. The consideration establishes the eternality of matter, both as molecules and as clusters.
102. 'Chaumattha' is one liable to err, hence one who is not an omniscient. Ordinarily, it means a monk.
103. The word 'kevalenam' (kevala) implies five things, viz., alone, pure, total, uncommon and unbounded. Cf.
kevalamegam suddham vā sagalamasähäranam anamtam ca
[ Kevala is one, pure, total, uncommon and unbounded. Kevala samyama is total precaution against molestation, Kevala samvara is total restraint of karma inflow, and like this the other two expressions. ]
104. 'Antakara' means one who terminates karma for the last time and thus stops gliding of the soul in the cycles of life. But antima-saririya means final-bodied. On the death of this body, the soul takes no other body.
105. The expression “uppanna-näna-damsana' (with knowledge and vision generated ) repudiates the existence of 'anadi siddhi'(beginningless perfection ) and also that of 'anadi muktätma' (eternally liberated soul). Knowledge and vision are not without beginning. They are born, i.e., they have to be acquired.
106. Ordinarily, a ‘chaumattha' is in possession of three types of knowledge, viz., mati, śruta and avadhi. But since the
