Harivanshpuran

SR No.: 001271
Original Sutra Author: Jinsenacharya
Author: Pannalal Jain
Publisher: Bharatiya Gyanpith
Publication Year: 2003
Total Pages: 1017
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Literature, & Story
File Size: 26 MB

Page 719

६८१
अष्टपञ्चाशः सर्गः समस्तव्यस्तरूपास्तु पञ्चैते बन्धहेतवः । मिथ्यादृष्टेर्हि पञ्चोवं चत्वारस्त्रिषु पश्चिमाः ॥१९॥ विरस्यविरतिमिश्राः प्रमादाद्यास्त्रयः परे । संयतासंयतस्योक्ताः कर्मबन्धस्य हेतवः ॥१९९॥ प्रमत्तसंयतस्यापि योगान्तात्रय एव ते । तत ऊवं चतुर्णा तु कषायायोगसंगताः ॥२०॥ शान्तक्षीणकषायौ तौ सयोगकेवली तथा । बन्धका योगतन्मात्रादयोगो नैव बन्धकः ॥२०॥ कषायकलुषो ह्यात्मा कर्मणो योग्यपुद्गलान् । प्रतिक्षणमुपादत्ते स बन्धो नेकधा मतः ॥२०॥ प्रकृतिश्च स्थितिश्चापि स बन्धोऽनुभवस्ततः । प्रदेशबन्धभेदेन चातुर्विध्यं प्रपद्यते ॥२०३॥ प्रकृतिः स्यात्स्वभावोऽत्र निम्बादेस्तिक्ततादिवत् । कर्मणामिह सर्वेषां यथास्वं नियता स्थिता । २०४॥ अज्ञानं प्रकृतिज्ञया ज्ञानावरण कर्मण: । दृश्यार्थादर्शनं दृश्या दर्शनावरणस्य सा ॥२०५॥ सदसल्लक्षणस्यापि वेदनीयस्य कर्मणः । संवेदनं विदां वेद्यं प्रकृतिः सुख-दुःखयोः ॥२०६॥ दृष्टादर्शनमोहस्य तत्त्वाश्रद्धानमेव सा । तथा चारित्रमोहस्य महतोऽसंयमः सदा ॥२०७॥ प्रकृतिः प्रतिपन्ना तु भवधारणमायुषः । देवनारकनामादिकरणं नामकर्मणः ॥२०॥
और अनुभव वचनयोगके भेदसे वचनयोगके चार भेद हैं। तथा औदारिक काययोग, औदारिक मिश्रकाययोग, वैक्रियिक काययोग, वैक्रियिक मिश्रकाययोग और कार्मण काययोगके भेदसे काययोगके पाँच भद हैं। इस प्रकार सब मिलाकर योगके तेरह भेद हैं। भावार्थ-प्रमत्त संयत गुणस्थानमें आहारक काययोग और आहारक मिश्रकाययोगकी भी सम्भावना रहती है इसलिए उन्हें मिलानेपर योगके पन्द्रह भेद हो जाते हैं ॥१९७|| ये मिथ्यादर्शनादि पांच समस्त और व्यस्त रूपसे बन्धके कारण हैं। अर्थात् कहीं सब बन्धके कारण हैं और कहीं कम । मिथ्यादृष्टि गुणस्थान में पांचों ही बन्धके कारण हैं। उसके तीन गुणस्थानोंमें मिथ्यादर्शनको छोड़कर अन्तिम चार बन्धके कारण हैं ।।१९८।। संयतासंयत नामक पंचम गुणस्थानमें विरति, अविरति, मिश्रित तथा प्रमाद आदि तीन कर्मबन्धके हेतु कहे गये हैं ॥१९९|| प्रमत्तसंयत नामक छठे गुणस्थानवर्ती जीवके प्रमाद, कषाय और योग ये तीन बन्धके कारण हैं। इसके आगे चार गुणस्थानोंमें अर्थात् सातवेंसे लेकर दसवें गुणस्थान तक कषाय और योग ये दो बन्धके कारण हैं ।।२००।। उपशान्तमोह, क्षीणमोह और सयोगकेवली इन तीन गुणस्थानोंके जीवमात्र योगके निमित्तसे कर्मबन्ध करते हैं । अयोगकेवली भगवान् योगका भी अभाव हो जानेसे कर्मोका बन्ध नहीं करते हैं ।।२०१॥
___कषायसे कलुषित जीव प्रत्येक क्षण कर्मके योग्य पुद्गलोंको ग्रहण करता है। वही बन्ध कहलाता है। यह बन्ध अनेक प्रकारका माना गया है ।।२०२।। सामान्यरूपसे बन्ध प्रकृति, स्थिति, अनुभाग और प्रदेशके भेदसे चार भेदोंको प्राप्त होता है ॥२०३|| प्रकृतिका अर्थ स्वभाव होता है। जिस प्रकार नीम आदिकी प्रकृति तिक्तता आदि है उसी प्रकार समस्त कर्मोको अपनी-अपनी प्रकृति नियतरूपसे स्थित है ॥२०४॥ जैसे ज्ञानावरण कर्मकी प्रकृति अज्ञान अर्थात् पदार्थका ज्ञान नहीं होने देना। दर्शनावरण कर्मकी प्रकृति पदार्थोंका अदर्शन अर्थात् दर्शन नहीं होने देना है ।।२०५॥ साता, असातावेदनीय कर्मको प्रकृति ज्ञानी मनुष्योंको क्रमसे सुख और दुःखका वेदन कराना है ॥२०६॥ दर्शनमोहकी प्रकृति तत्त्वका अश्रद्धान कराना है तथा अतिशय महान चारित्रमोह कर्मकी प्रकृति सदा असंयम उत्पन्न करना है ॥२०७|| आयकर्मको प्रकृति भवधारण करना है। नामकर्मको प्रकृति जीवमें देव, नारकी आदि संज्ञाएं उत्पन्न करना है ।।२०८।। १. सकषायत्वाज्जीवः कर्मणो योग्यान् पुद्गलानादत्ते स बन्धः ॥२॥ त. सू. अ. ८। २. प्रकृतिस्थित्यनुभवप्रदेशास्तद्विधयः ॥३॥ त. सू. अ.८।

Translation AI Generated

## Chapter 681

**Verse 19:** These five are the causes of bondage, both collectively and individually. The five are due to false belief, and the last four are due to the last three.

**Verse 199:** The three causes of bondage in the fifth state of being are: restraint, unrestraint, and mixed, and the three causes of bondage in the sixth state of being are: carelessness, passions, and karma.

**Verse 200:** The three causes of bondage in the sixth state of being are: carelessness, passions, and karma. The two causes of bondage in the next four states of being, from the seventh to the tenth, are: passions and karma.

**Verse 201:** Those in the states of subdued delusion, diminished delusion, and those who are liberated with karma, are bound by karma only through karma. The liberated ones, without karma, are not bound by karma.

**Verse 202:** The soul, tainted by passions, takes up particles suitable for karma every moment. This is called bondage, and it is considered to be of many kinds.

**Verse 203:** Bondage, in general, is of four types, based on its nature, state, experience, and location.

**Verse 204:** Nature refers to the inherent quality. Just as the nature of neem is bitterness, so too, all karmas have their own inherent nature.

**Verse 205:** The nature of knowledge-obscuring karma is ignorance, i.e., not allowing the knowledge of objects. The nature of perception-obscuring karma is non-perception, i.e., not allowing the perception of objects.

**Verse 206:** The nature of karmas that are experienced as pleasant and unpleasant is to cause the experience of pleasure and pain in those who are knowledgeable.

**Verse 207:** The nature of perception-delusion karma is to cause disbelief in the truth. The nature of extreme character-delusion karma is to cause constant unrestraint.

**Verse 208:** The nature of the karma of action is to determine the duration of existence. The nature of the karma of name is to cause the birth of a being as a god, a hell-being, etc.

**Verse 197:** In the state of being of the careless and restrained, there is also the possibility of the karma of food and the karma of mixed food. Therefore, when these are included, there are fifteen types of karma.

**Explanation:** These five, false belief, etc., are the causes of bondage, both collectively and individually. That is, sometimes they are the cause of all bondage, and sometimes they are the cause of less bondage. In the state of being of false belief, all five are the causes of bondage. In the three states of being after that, the last four are the causes of bondage, excluding false belief.

**Explanation:** In the fifth state of being, called restrained and unrestrained, the three causes of bondage are: restraint, unrestraint, and mixed, and the three causes of bondage in the sixth state of being are: carelessness, passions, and karma.

**Explanation:** The three causes of bondage in the sixth state of being are: carelessness, passions, and karma. The two causes of bondage in the next four states of being, from the seventh to the tenth, are: passions and karma.

**Explanation:** Those in the states of subdued delusion, diminished delusion, and those who are liberated with karma, are bound by karma only through karma. The liberated ones, without karma, are not bound by karma.

**Explanation:** The soul, tainted by passions, takes up particles suitable for karma every moment. This is called bondage, and it is considered to be of many kinds.

**Explanation:** Bondage, in general, is of four types, based on its nature, state, experience, and location.

**Explanation:** Nature refers to the inherent quality. Just as the nature of neem is bitterness, so too, all karmas have their own inherent nature.

**Explanation:** The nature of knowledge-obscuring karma is ignorance, i.e., not allowing the knowledge of objects. The nature of perception-obscuring karma is non-perception, i.e., not allowing the perception of objects.

**Explanation:** The nature of karmas that are experienced as pleasant and unpleasant is to cause the experience of pleasure and pain in those who are knowledgeable.

**Explanation:** The nature of perception-delusion karma is to cause disbelief in the truth. The nature of extreme character-delusion karma is to cause constant unrestraint.

**Explanation:** The nature of the karma of action is to determine the duration of existence. The nature of the karma of name is to cause the birth of a being as a god, a hell-being, etc.

**Explanation:** In the state of being of the careless and restrained, there is also the possibility of the karma of food and the karma of mixed food. Therefore, when these are included, there are fifteen types of karma.