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Elaboration-One who sees the torments does not indulge in sinful activity. The idea behind this statement is that he who realizes that sorrow is caused by karma or violence, knows terror. He does not indulge in sinful activities himself nor does he cause others to do so or approves others doing so.
The terms agra (tip) and mool (root) are interpreted many ways. For example-The four aghati (benign) karmas like vedaniya (karma responsible for mundane experience of pain and pleasure) are like tips and the four ghati (banefül) karmas like debiding karmas are like roots.
The mohaniya karma (illusion breeding karma or karma that tempts soul towards fondness for things) is the root of all karmas and the remaining seven are like tips.
Falsity is the root and stupor, indiscipline and other vices are like tips.
A practicer ponders with sagacity over the tips or consequences as well as roots or primary cause of karmas. To think only about the tip (evidence) of a pain caused by evil karmas does not provide relief from it. It is essential to attend to the root (cause). The root of the sorrows produced by karma is mohaniya karma, all other karmas are like its leaves and flowers.
Palichhindiyana nikkammadamsi-explaining this phrase the commentator (Vritti) says-By completely destroying attachment and aversion or their resultant karmas with the help of austerities and discipline, a soul becomes nishkarmadarshi (having perception unveiled by karmas). Nishkarmadarshi can be interpreted four ways—(1) being free of all karmas, who becomes atmadarshi or soulperceiving, (2) being free of attachment and aversion, who becomes sarvadarshi or all-perceiving, (3) in absence of consequential activities or the effects of karmas, who becomes akriyadarshi or inactivity-perceiving, and (4) in total absence of karmas, who शीतोष्णीय : तृतीय अध्ययन
( plou ) Sheetoshniya : Third Chapter les
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