Jethalal S. Zaveri
Prof. Muni Mahendra Kumar
ede savve bhāvā poggaladavvapariṇāmaṇippaṇṇā.
kevalijiṇehi bhaṇidā kiha te jῑvo tti vuccaṃti.. 6
aṭṭhavihaṃ pi ya kammaṃ savvaṃ poggalamayaṃ jiṇā viṃti.
jassa phalaṃ taṃ vuccadi dukkhaṃ ti vipaccamāṇassa.. 7
(Ede savve bhāvā) The aforementioned (affective) emotional states (poggaladavva-pariṇāma-ṇippaṇṇā) are produced by the modifications of the material karma, (kevalijiṇehi bhaṇidā) so says the omniscient-Jinendra Bhagavāna-himself, (kiha te jῑvo tti vuccaṃti) then how can anybody call it the soul or self?
(Aṭṭhavihaṃ pi ya savvaṃ kammaṃ) All the eight main types of karma (poggalamayaṃ jiṇā viṃti) are proclaimed to be material i.e. composed of material atoms by omniscient-Jinendra Deva (ti vuccadi) it is said that (vipāccamāṇassa) the fruition of all these types of karma (taṃ dukkhaṃ) is always painful.
Annotations:
These verses explain why the concepts & beliefs mentioned in the previous verses were rejected as false. Ācārya Kundakunda puts forward the authority of the omniscient-Jinendra Bhagavāna-himscli who has directly experienced the pure & perfect character of the soul. If the affective states (adhayasāna) & the like were the characteristics of the soul, they would not have disappeared, when the deluding (mohanῑya) karma was demolished by the omniscient. Therefore, it is proved that they were modifications of the deluding karma and not those of soul. Similarly all eight main types of karma are composed of material atoms of karmavargaṇā and are alien to the soul.
Eight types of karma are:
- Jñānāvaraṇa karma-Knowledge-obscuring
- Darśanāvaraṇa karma-Intuition-obscuring
- Mohanῑya karma-Deluding
- Antarāya karma -Obstructing
- Nāma karma -Body-building
- Gotra karma -Status-determining
- Vedanῑya karma -Feeling-producing
- Āyuṣya karma-Life-span-determining
Moreover one of the characteristics of the pure self is perfect eternal bliss, i.e., total absence of suffering whereas the fruition of karma results in pain & unhappiness. Thus the karma cannot be identified as the self.
