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THE ESSENCE OF JAINA SCRIPTURES
(sambhavana) of the water of the mirage, by reason of his evolution into the respective objects, to be experiencing (merely) the heavy burden of karmans.
Now he investigates whence the act, i.e. the evolution into the knowable thing, and its fruit originate:
43. It is said by the best of Jinas that as a result of karmanparticles coming into operation or rise,' he who is filled with infatuation, attachment and aversion necessarily incurs bondage.
The soul abiding in the cycle of existences of necessity possesses particles of material-karman in the origination-stage. And he who, being conscious of their existence, evolves into infatuation, attachment or aversion, joins himself with action, which consists in evolution into the knowable thing. Therefore he experiences bondage, which is the fruit of action. So then action and the fruit of action originate from the arising of infatuation, but not from knowledge.
Now he teaches that in the case of Absolute-Sages even the act does not produce the fruit of the action:
44. Standing, sitting down, moving about and teaching of moral rules, etc. activities, which are necessary activities for the Arhats at times, are similar to the (natural] activities of maya (mata, i.e. mother) in the case of women.
As women, without any effort, simply because their aptitudes are such, show a natural conduct enveloped in an envelopment of deceit, so the Absolute-Sages, without any effort, simply because their aptitudes are such, perform natural deeds such as standing, sitting, wandering and teaching the law. And this is not contradictory; for we have the example of the cloud. Just indeed as movement, rest, resounding and the throwing out of water are seen in the matter (pudgala) evolved into the form of a cloud, whilst no human effort takes place, thus occur standing, etc., in the Absolute-Sages, without attendant consciousness. Therefore this standing, etc., although kinds of action, are, since they are not preceded by the rising of infatuation, no causes of bondage, i.e. of the fruit of action, in the case of Absolute-Sages.
Now he makes it clear that consequently the ripening of merits (punya) has no effect for the Tirthankaras.
45. The Arhats owe their status to or enjoy the fruit of their merits; but their activities, though consequence of or originating from
