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Introduction
existence of soul even after the death of the body? And how limited will also be the field of action, then? No other idea can instil strength and energy in human heart as does the idea that he will certainly attain his ultimate goal in the future birth, if not in the present one. Taking into account all this one gets convinced of the existence of an independent eternal sentient substance called soul. It certainly experiences the fruits of good or evil actions which it performs knowingly or unknowingly. There is no escape from them. And on account of the karmic bondage it has to wander in the cycle of rebirth.
Acarya Haribhadra observes in his Yogabindu:
xxiii
daivam nameha tattvena karmaiva hi subhāsubham /
tathā puruṣakāraś ca svavyāpāro hi siddhidaḥ//319//
Meaning: The auspicious or inauspicious karma itself is destiny (daiva). And one's own successful activity is human effort (puruṣakāra).
vyāpāramātrāt phaladam nisphalam mahato'pi ca/
ato yat karma tad daivam citram jñeyam hitahitam//322//
Meaning: That karma which bears fruit even with little effort and remains barren even with great efforts is called destiny or fate. It is either auspicious or inauspicious. Again, auspicious or inauspicious karma is of various kinds.
evam puruṣakāras tu vyāpārabahulas tathā /
phalahetuniyogena jñeyo janmāntare'pi hi //323//
anyonyasamśrayāv eva dvav apy etau vicakṣanaiḥ...//324//
Meaning: Similarly, human effort is nothing but much exertion which certainly gives its fruit even in future birth. Karma and human effort are mutually dependent.
After that in verse 326, he declares that karma does not give its fruit without human effort.
daivam puruṣakāreņa durbalam hy upahanyate/
daivena caiso 'pity eta...//327//
Meaning: Human effort destroys weak destiny or fate. And strong destiny or fate destroys human effort. Stronger of the two destroys the other.
Attachment for sensual pleasures, indulgence in vices and unmindfulness cause bodily and other types of miseries that befall oneself and others.
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