Gommatasara Karma kanda

SR No.: 090180
Original Sutra Author: N/A
Author: Nemichandra Siddhant Chakravarti, Jawaharlal Shastri
Publisher: Shivsagar Digambar Jain Granthamala Rajasthan
Total Pages: 871
Language: Hindi
Classification: Book_Devnagari, Discourse, Philosophy, & Religion
File Size: 20 MB

Page 538

गोम्मटसार कर्मकाण्ड-४९९
उद्योतसहित २६ प्रकृतिका, तिर्यञ्च व मनुष्यगतिपर्याप्तसहित २९ का, तिर्यञ्चगतिपर्याप्त उद्योतसंयुक्त ३० प्रकृतिका और पर्याप्ततिर्यञ्च पञ्चेन्द्रियसम्बन्धी नपुंसकवेदमें नरक-देवसहित २८ प्रकृतिका भी बन्धस्थान पाया जाता है। स्त्रीवेदी व पुरुषवेदीतिर्यञ्चमें छह बन्धस्थान जानना चाहिए तथा नपुंसकवेदी लयपर्याप्तक मनुष्यमें एकेन्द्रिय-विकलत्रयके समान पाँच बनाया जानाकारबिस से नपुंसक या स्त्री अथवा पुरुषवेदी पर्याप्तमनुष्य पुरुष-स्त्री-नपुंसकवेदके उदयसे भावसे पुरुष-स्त्री या नपुसंकवेदी होते हैं; द्रव्यसे पुरुषवेदी तथा भावनपुंसकत्री तथा पुरुषवेदमें अनिवृत्तिकरणके अपने-अपने सवेदभागपर्थन्त गुणस्थान जानना । यहाँ तीनोंवेदोंमें आठ-आठ बन्धस्थान जानना', किन्तु विशेष इतना है कि क्षपकश्रेणीवाले नपुंसकवेदीके देवगति और तीर्थकरप्रकृतिसहित २९-३१ प्रकृतिक बन्धस्थान नहीं पाया जाता है, क्योंकि किन्हीं चरमशरीरीके क्षपक श्रेणी में तीर्थंकरप्रकृतिका बन्ध सम्भव भी है तथापि वे जीव क्षपकश्रेणीमें पुरुषवेदके उदयसहित ही चढ़ते हैं तथा तीर्थंकरप्रकृतिके बन्धका प्रारम्भ चरमशरीरी असंयत या देशसंयतगुणस्थानवर्तीकै यदि होता है तो इनके तपकल्याणकादि तीन ही कल्याणक होते हैं और यदि प्रमत्त-अप्रमत्तगुणस्थान में तीर्थंकरप्रकृतिका बन्ध प्रारम्भ होता है तो ज्ञान व निर्वाण ये दो ही कल्याणक होते हैं तथा यदि पूर्वभवमें तीर्थंकरप्रकृतिका बन्ध किया तो उनके गर्भावतरणादि पांचों कल्याणक होते हैं, ऐसा जानना।
__ कषायमार्गणामें क्रोधादिके अनन्तानुबन्धी आदिके भेदसे चार भेद हैं, तथापि जातिका आश्रयकरके एकत्वपना ही ग्राह्य है, क्योंकि शक्तिकी प्रधानता होनेसे भेद कहनेकी विवक्षा नहीं है। इसीको स्पष्ट करते हैं-अनन्तानुबन्धी आदि बारहकषायके सर्वघातीरूपही स्पर्धक हैं, देशघातीरूप नहीं तथा सञ्वलनके स्पर्धक देशघाती एवं सर्वघातीरूप दोनों ही प्रकारके हैं। सम्यक्त्वघाती अनन्तानुबन्धी-क्रोध-मान-माया व लोभमें से किसी एकका उदय होनेपर अप्रत्याख्यानादि तीनोंका भी उदय है। तथैव देशसंयमका घातकरनेवाली अप्रत्याख्यान क्रोधादिकमें से किसी एकका उदय होनेपर प्रत्याख्यानादिका भी उदय है ही। सकलसंयमघाती प्रत्याख्यानक्रोधादिकमें से किसी एकका उदय होनेपर सज्वलनका भी उदय है तथा यथाख्यातसंयमको घातनेवाली केवल सज्वलनके उदय होनेपर प्रत्याख्यानादि तीनका उदय नहीं होता है, क्योंकि अन्यकषायोंके स्पर्धक सकलसंयमके विरोधी हैं तथा केवल प्रत्याख्यान-सज्वलनका उदय होनेपर शेष दोकषायों का उदय नहीं है। अप्रत्याख्यानादि तीनका उदय होनेपर अनन्तानुबन्धीका उदय नहीं है। इसप्रकार अनन्तानुबन्धीके उदयके साथ अप्रत्याख्यानादिकमें चारित्रमोहपना होते हुए भी इनमें सम्यक्त्व और संयमका घातपना कहा। अनन्तानुबन्धीके उदयरहित अप्रत्यारघ्यानादिका उदय देशसंयमको घातता है और अप्रत्याख्यान के उदयरहित प्रत्याख्यान और सञ्चलनका उदय सकलसंयमको घातता है तथा प्रत्याख्यानके उदयरहित केवल सज्वलनके देशघातीस्पर्धकोंका उदय यथाख्यातसंयमको
१. "त्रिपु वेदेषु प्रत्येक बंधाष्टकम्" (प्रा.पं.सं.ए. ५०२) ।

Translation AI Generated

Gommatasar Karmakanda-499

There are 26 types of karma with udyota, 29 types with udyota and sufficient for the path of animals and humans, 30 types with udyota and sufficient for the path of animals, and 28 types with sufficient for the path of animals and five-sense-related eunuch-ved in hell and heaven. In the female-ved and male-ved of animals, six types of karma should be known, and in the eunuch-ved, five types should be known as equal to the three types of one-sense-disabled in the human with sufficient for the path of liberation. From the point of view of emotion, the eunuch or female or male-ved with sufficient for the path of liberation become male-ved, female-ved, or eunuch-ved from the rise of male-ved, female-ved, or eunuch-ved. From the point of view of substance, the male-ved, and the eunuch-ved, and the female-ved, should know the place of qualities from their respective parts of the ved which are not destroyed. Here, eight types of karma should be known in all three vedas, but the special thing is that the eunuch-ved of the क्षपक श्रेणी (kshapka shreni) does not have 29-31 types of karma with the path of gods and the nature of Tirthankara, because the karma of the nature of Tirthankara is possible in the क्षपक श्रेणी (kshapka shreni) of any extreme-bodied being, but those beings rise in the क्षपक श्रेणी (kshapka shreni) only with the rise of the male-ved, and the beginning of the karma of the nature of Tirthankara is only if it is in the place of qualities of the unrestrained or the restrained in the country. If it is in the place of qualities of the unrestrained or the restrained in the country, then they have only three auspicious events, namely, the auspicious event of penance, the auspicious event of welfare, and the auspicious event of liberation. And if the beginning of the karma of the nature of Tirthankara is in the place of qualities of the careless or the careful, then they have only two auspicious events, namely, the auspicious event of knowledge and the auspicious event of liberation. And if the karma of the nature of Tirthankara is done in the previous birth, then they have five auspicious events, namely, the auspicious event of conception, the auspicious event of birth, the auspicious event of growth, the auspicious event of knowledge, and the auspicious event of liberation. This should be known.

In the path of passions, there are four types of passions based on the difference of the infinite-connected, etc., and the beginning, etc., but only one type should be considered based on the support of birth, because there is no intention to say the difference due to the predominance of power. This is explained as follows: The infinite-connected, etc., twelve passions are all-destroying, not country-destroying, and the wavering passions are both country-destroying and all-destroying. The destroying of right faith is the rise of one of the infinite-connected, anger, pride, deceit, and greed, and the rise of the three, namely, non-rejection, etc., is also there. Similarly, the destroying of restraint in the country is the rise of one of the non-rejection, anger, etc., and the rise of the rejection, etc., is also there. The destroying of all restraint is the rise of one of the rejection, anger, etc., and the rise of the wavering is also there. And the destroying of the restraint of the known is only the rise of the wavering, and the rise of the three, namely, non-rejection, etc., is not there, because the other passions are opposed to the all-restraint, and only the rise of the non-rejection and the wavering does not have the rise of the remaining two passions. The rise of the three, namely, non-rejection, etc., does not have the rise of the infinite-connected. In this way, the rise of the infinite-connected, along with the rise of the non-rejection, etc., has the nature of the attachment to the conduct and delusion, but the destroying of the right faith and the restraint is said in them. The rise of the non-rejection, etc., without the rise of the infinite-connected destroys the restraint in the country, and the rise of the rejection and the wavering without the rise of the non-rejection destroys the all-restraint, and the rise of the country-destroying passions of only the wavering without the rise of the rejection destroys the restraint of the known.
1. "त्रिपु वेदेषु प्रत्येक बंधाष्टकम्" (प्रा.पं.सं.ए. ५०२) ।