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THE SACRED BOOKS OF THE JAINAS.
पटप्रतीहारासिमद्यानि भाहारं देह उच्चनीचाङ्गम् । भाण्डारी मूलानां नोकर्म द्रव्यकर्म तु ॥ ६६ ॥
69. The quasi-Karma of the (8) primary objective Karmas is (respectively, as it were) a curtain, gate-keeper, sword, wine, food, body, high and low constitution, (and) treasurer.
Commentary. Outward cause, i. e., quasi-Karmic matter, for operation of knowledge-obscuring Karma is, as it were, a curtain, thrown across an object which obstructs clear knowledge; for the operation of conation-obscuring Karma it is, as it were a gate-keeper, who stops a visitor from an interview ; for feeling Karma it is like licking honey from the edge of a sword, which will occasion a feeling of pleasure and pain both; for deluding Karma it is like taking wine. QuasiKarma for age Karma is to take food, etc. necessary for keeping the body alive; for body-making Karma, the bodies themselves; for family-determining Karma, birth in a high or low constitution ; and for the obstructive Karma it is like a store-keeper who prevents from enjoying freely the enjoyable things or from making charity,
पडविसयपहुदि दव्वं मदिसुदवाघादकरणसंजुत्तं । मदिसुदबोहाणं पुण णोकम्मं दवियकम्मं तु ॥ ७॥ पटविषयप्रभृति द्रव्यं मतिश्रुतव्याघातकरणसंयुक्तम् । मतिश्रुतबोधयोः पुनः नोकर्म द्रव्यकर्म तु ॥ ७० ॥
70. A curtain, and sense-enjoyments, etc., material substances capable of preventing sensitive or scriptural (knowledge, are respectively), the quasi-Karmic matter for the objective Karma, (obscuring) sensitive and scriptural knowledge.
Commentary. A curtains prevents the view of an object beyond it. It is thus a cause for the operation of sensitive-knowledge-obscuring-Karma, and is its no-Karma. Indulgence in sense-pleasures prevents application of mind for the attainment of scriptural knowledge. It acts as a stimulating cause for the operation of scriptural-knowledgeobscuring Karma, and is its no-Karma. This is by way of illustra
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