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TRANSLATION OF
[I, 40future for those who are accustomed to know the object by means of discrimination and other stages (of perception )," when it has fallen within the range of the senses.
41. That is called supersensuous knowledge which knows any substance, with or without space-points, with or without form, and those modifications which have not come into existence and those which are destroyed.
42. If the knower develops the influence of the object known, then he does not possess the knowledge which is born after the destruction of Karmas; the great Jinas say that he who so develops, (merely) enjoys the fruit of Karma.
43. The great Jinas say that portions of Karmas are necessarily operating (and giving their fruit); he, who is infatuated with, or shows attachment or aversion towards them, necessarily incurs bondage (of Karmas).
44. In the case of Arahantas, at the time of their Arhatship, (certain activities like) standing, sitting, moving about and religious discourse are natural (and necessary consequences of the Karmio fruition with no effort on their part), just as acting deceitfully is in the case of women.
45. Arahantas owe their status to the fruit of merits (or meritorious Karmas); their activities are the consequences of the Karmic operations; their activities are called kşāyikt (i. e. due to the destruction of Karmas), because they are free from infatuation etc.
46. The transmigratory existence would be an impossibility in the case of all the embodied beings, if the soul itself is naturally, incapable of developing auspicious and inauspicious states.
. 47. That knowledge is called kṣāyika (i. e. produced after the destruction of Karmas) which knows completely and simultaneously the whole range of variegated and unequal objectivity of the present and otherwise,
48. He, who does not know simultaneously the objects of the three tenses and in the three worlds, cannot know even a single substance with its (infinite ) modifications.
'!!! 1. See note on I, 21 ante.
