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15
II, 32 ]
PRAVACANASĀRA, 24. There is no modification (such as human or divine etc.) as such which is permanent; nor there is any activity (of mundane beings) which is not the outcome of their nature. Even if the highest Dharma is without fruit, the activity (of mundane beings ) is not without a fruit.
25. The Karma of the Nāma type (i. C., the Nāma-Karma which determines the various physical characteristics of the embodied beings )' overcomes the nature of the soul with its nature, makes him a man, a sub-human being, a denizen of hell or a god.
26. Men, denizens of hell, sub-human beings and gods who are, in fact, shaped by ( their own ) Nāma-karma, have not realized their nature (of knowledge and bliss ), developing as they are their Karmas.
27. In this world, in which modifications originate and pass away at every moment, nothing is absolutely produced or destroyed; what is production of one modification is the destruction of another ; and thus origination and destruction are different.
28. In this world, therefore, there is nothing as such absolutely established in its nature; after all mundane existence is (only) an activity of the soul-substance which is moving (in four grades of existence ).
29. The soul tainted with Karma attains a condition mixed with Karma; thence Karma clings; therefore Karma is a condition (developed by passions etc. ).
30. The development of the soul is soul itself, and this activity (of development) pervades the soul; this activity is known as Karma, and hence the soul is not ths ( direct) agent of (material) Karmas.
31. The soul develops into (or with ) sentiency which, in turn, is said to be of three kinds, say with regard to knowledge, Karma and the fruit of Karma.
32. Knowledge is the comprehension of the objectivity (exactly as it is); whatever is done by the soul is Karma, which is of many kinds ; the fruit of Karma is either happiness or misery.
cribable. To explore all the characteristics is an endless task; so the author here concentrates his attention on existence and non-existence which together give rise to indescribability, and points out the seven possible alternative modes of assertion; seo P. 14.
1. See note on I, 1 ante.
