Sarvarthasiddhi

SR No.: 001443
Original Sutra Author: Devnandi Maharaj
Author: Fulchandra Jain Shastri
Publisher: Bharatiya Gyanpith
Publication Year: 1997
Total Pages: 568
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Philosophy, Tattvartha Sutra, & Tattvarth
File Size: 14 MB

Page 415

-813 $ 736] अष्टमोऽध्यायः
1295 कनम् । वेद्यस्य सदसल्लक्षणस्य सुखदुःखसंवेदनम् । दर्शनमोहस्य तत्त्वार्थाश्रद्धानम् । चारित्रमोहस्यासंयमः । आयुषो भवधारणम् । नाम्नो नारकादिनामकरणम् । गोत्रस्योच्चर्नीच:स्थानसंशब्दनम् । अन्तरायस्य दानादिविघ्नकरणम् । तदेवलक्षणं कार्य प्रक्रियते प्रभवत्यस्या इति प्रकृतिः। तत्स्वभावादप्रच्युतिः स्थितिः। यया-अजागोमहिष्यादिक्षीराणां माधुर्यस्वभावादप्रच्युतिः स्थितिः । तया ज्ञानावरणादीनामर्यावगमादिस्वभावादप्रच्युतिः स्थितिः । तद्रसविशेषोऽनुभवः यथा-अजागोमहिण्यादिक्षीराणां तीव्रमन्दादिभावेन रसविशेषः । तया कर्मपुद्गलानां स्वगतसामग्रंविशेषोऽनुभवः । इयत्तावधारणं प्रदेशः । कर्मभावपरिणतपुद्गलस्कन्धानां परमाणुपरिच्छेदेनावधारणं प्रदेशः । 'विधि-शब्दः प्रकारवचनः । त एते प्रकृत्यादयश्चत्वारस्तस्य बन्धस्थ प्रकाराः। तत्र योगनिमित्तौ प्रकृतिप्रदेशौ । कषायनिमित्तौ स्थित्यनुभवौ। तत्प्रकर्षाप्रकर्षभेदात्तद्बंधविचित्रभावः । तथा चोक्तम्
"जोगा पयडि-पएसा ठिदिअणुभागा कसायदो कुणदि ।
अपरिणदुच्छिण्णेसु य बंधट्ठिदिकारणं णत्थि ।।" ज्ञान न होना । दर्शनावरण कर्मकी क्या प्रकृति है ? अर्थका आलोकन नहीं होना । सुख-दुःखका संवेदन कराना साता और असाता वेदनीयकी प्रकृति है। तत्त्वार्थका श्रद्धान न होने देना दर्शनमोहकी प्रकृति है। असंयमभाव चारित्रमोहकी प्रकृति है। भवधारण आयू कर्मकी प्रकृति है। नारक आदि नामकरण नामकर्मकी प्रकृति है। उच्च और नीच स्थानका सशब्दन गोत्र कमक प्रकृति है तथा दानादिमें विघ्न करना अन्तराय कर्मकी प्रकृति है। इस प्रकारका कार्य किया जाता है अर्थात् जिससे होता है वह प्रकृति है। जिसका जो स्वभाव है उससे च्युत न होना स्थिति है। जिस प्रकार बकरी, गाय और भैंस आदिके दूधका माधुर्यस्वभावसे च्युत न होना स्थिति है उसी प्रकार ज्ञानावरण आदि कर्मोंका अर्थका ज्ञान न होने देना आदि स्वभावसे च्युत न होना स्थिति है। इन कर्मोके रसविशेषका नाम अनुभव है। जिस प्रकार बकरी, गाय और भंस आदिके दूधका अलग-अलग तीव्र मन्द आदि रूपसे रसविशेष होता है उसी प्रकार कर्म पुद्गलोंका अलग अलग स्वगत सामर्थ्य विशेष अनुभव है। तथा इयत्ताका अवधारण करना प्रदेश है। अर्थात् कर्मरूपसे परिणत पुद्गलस्कन्धोंके परमाणुओंको जानकारी करके निदचय करना प्रदेशबन्ध है । 'विधि' शब्द प्रकारवाची है। ये प्रकृति आदिक चार उस बन्धके प्रकार हैं। इनमें से योगके निमित्तसे प्रकृतिबन्ध और प्रदेशबन्ध होता है तथा कषायके निमित्तसे स्थितिबन्ध और अनुभवबन्ध होता है। योग और कषायमें जैसा प्रकर्षाप्रकर्षभेद होता है उसके अनसार बन्ध भी नाना प्रकारका होता है। कहा भी है-'यह जीव योगसे प्रकृति और प्रदेश बन्धको तथा कषायसे स्थिति और अनुभाग बन्धको करता है। किन्तु जो जीव योग और कषायरूप से परिणत नहीं है और जिनके योग और कषायका उच्छेद हो गया है उनके कर्मबन्धकी स्थितिका कारण नहीं पाया जाता।'
विशेषार्थ इस सत्रमें बन्धके चार भेदोंका निर्देश किया है। साम्परायिक आस्रवसे जो भी कर्म बंधता है उसे हम इन चार रूपोंमें देखते हैं । बँधे हुए कर्मका स्वभाव क्या है, स्थिति कितनी है, अपने स्वभावानुसार वह न्यूनाधिक कितना काम करेगा और आत्मासे कितने प्रमाणमें व किस रूपमें वह बन्धको प्राप्त होता है। यही वे चार प्रकार हैं । कर्मके इन चार प्रकारोंकी हीनाधिकता के मुख्य कारण दो हैं--योग और कषाय । योगके निमित्तसे प्रकृतिबन्ध के साथ कमअधिक प्रदेशबन्ध होता है तथा कषायके निमित्तसे कम अधिक स्थितिबन्ध और अनुभागबन्ध 1, मूला. 31471 पंचसं. 4,507 । गो. क., गा. 257 ।

Translation AI Generated

-813 $ 736] Chapter Eight
1295 **Karma** (lit. "action"): The experience of pleasure and pain from the object of knowledge (vedya). **Darshan moha** (lit. "delusion of perception"): Lack of faith in the true meaning of reality. **Charitra moha** (lit. "delusion of conduct"): Lack of self-control. **Ayus** (lit. "life span"): The determination of the lifespan. **Nama** (lit. "name"): The naming of a being, such as a hell-being. **Gotra** (lit. "lineage"): The designation of a lineage as high or low. **Antaraya** (lit. "obstacle"): The creation of obstacles, such as through giving.

This is the characteristic of karma, which is created and becomes manifest. This is its **prakriti** (lit. "nature"). Its **sthiti** (lit. "state") is its non-deviation from its own nature. Just as the sweetness of the milk of goats, cows, and buffaloes does not deviate from its own nature, so too the **jnana avarana** (lit. "veil of knowledge") and other karmas do not deviate from their own nature of preventing the knowledge of reality.

The **anubhava** (lit. "experience") is the specific taste of these karmas. Just as the milk of goats, cows, and buffaloes has different tastes, such as intense, mild, etc., so too the **karma pudgalas** (lit. "particles of karma") have different experiences of their own inherent qualities.

**Pradesha** (lit. "region") is the determination of the extent. The **pradesha bandha** (lit. "region bondage") is the determination of the **karma pudgala skandha** (lit. "aggregate of karma particles") in terms of their atoms. The word "vidhi" means "type". These four, **prakriti** and the others, are the types of **bandha** (lit. "bondage"). **Prakriti bandha** and **pradesha bandha** are caused by **yoga** (lit. "effort"), while **sthiti bandha** and **anubhava bandha** are caused by **kashaya** (lit. "passion").

The **bandha** is of various types depending on the intensity of **yoga** and **kashaya**. As it is said:

"The living being binds **prakriti** and **pradesha** through **yoga**, and **sthiti** and **anubhava** through **kashaya**.
There is no cause for the **bandha** of **sthiti** in those who are not transformed by **yoga** and **kashaya**, and whose **yoga** and **kashaya** have been destroyed."

**What is the prakriti of darshan avarana karma?** It is the prevention of the illumination of the meaning. **What is the prakriti of the experience of pleasure and pain?** It is the experience of the knowable, both the real and the unreal. **What is the prakriti of darshan moha?** It is the prevention of faith in the true meaning of reality. **What is the prakriti of charitra moha?** It is the state of being uncontrolled. **What is the prakriti of ayus karma?** It is the determination of the lifespan. **What is the prakriti of nama karma?** It is the naming of a being, such as a hell-being. **What is the prakriti of gotra karma?** It is the designation of a lineage as high or low. **What is the prakriti of antaraya karma?** It is the creation of obstacles, such as through giving.

This is the type of action that is performed, that is, what causes it is its **prakriti**. Its **sthiti** is its non-deviation from its own nature. Just as the sweetness of the milk of goats, cows, and buffaloes does not deviate from its own nature, so too the **jnana avarana** and other karmas do not deviate from their own nature of preventing the knowledge of reality.

The **anubhava** is the specific taste of these karmas. Just as the milk of goats, cows, and buffaloes has different tastes, such as intense, mild, etc., so too the **karma pudgalas** have different experiences of their own inherent qualities.

**Pradesha** is the determination of the extent. The **pradesha bandha** is the determination of the **karma pudgala skandha** in terms of their atoms. The word "vidhi" means "type". These four, **prakriti** and the others, are the types of **bandha**. **Prakriti bandha** and **pradesha bandha** are caused by **yoga**, while **sthiti bandha** and **anubhava bandha** are caused by **kashaya**.

The **bandha** is of various types depending on the intensity of **yoga** and **kashaya**. As it is said:

"The living being binds **prakriti** and **pradesha** through **yoga**, and **sthiti** and **anubhava** through **kashaya**.
There is no cause for the **bandha** of **sthiti** in those who are not transformed by **yoga** and **kashaya**, and whose **yoga** and **kashaya** have been destroyed."

In particular, this chapter describes the four types of **bandha**. Whatever karma is bound by the **samprayayika asrava** (lit. "influx of karma from the past"), we see it in these four forms. What is the nature of the bound karma, how long does it last, how much does it function according to its own nature, and in what form and to what extent does it bind the soul? These are the four types. The main causes of the increase and decrease of these four types of karma are **yoga** and **kashaya**. **Yoga** causes **prakriti bandha** and, to a greater or lesser extent, **pradesha bandha**, while **kashaya** causes **sthiti bandha** and, to a greater or lesser extent, **anubhava bandha**. 1, Mula. 31471 Panchasam. 4,507. Go. K., Ga. 257.