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In the Ameri amod, Gommatasar Karmakanda - 500, it is stated that due to the desire for general power, only four of the sixteen kshayas, namely anger, etc., are considered. Therefore, it is said that samyaktva, desasanayama, and sakalasanyama are born in the gunasthanas of asanyata, desasanayata, and pramatta, etc.
**Doubt:** How can the power of anantanubandhi and other kshayas be equal?
**Solution:** The seventeen deshghati prakritis, namely four jnanaavaranas, three darshanavaranas, five antarayas, four sanjwalanas, and purushaveda, undergo four types of parinaman in the form of anubhaga. The remaining twenty prakritis, namely all the prakritis except mishramohaniya, such as jnanaavaranas, etc., which are all-destroying, eight nokshayas, and seventy-five prakritis of adhatiya, undergo three types of parinaman in the form of anubhaga. This is described in the statement of anubhagabandh, therefore, equality is possible between anantanubandhi and other kshayas in relation to the power of anubhaga.
Although there is some difference between the twelve kshayas and the deshghati competitors of sanchalan, they perform the same function in relation to destroying general sanayama. Therefore, here the difference between anantanubandhi, etc., is not mentioned, only the four kshayas, namely anger, etc., are mentioned. Here, in anger, there are two prakritis in the form of twenty-nine and thirty in the bandha sthana of naraka due to namakarma. In the tiryanch गति, there are six bandha sthana from the beginning, in humans, there are all bandha sthana, and in the deva गति, there are only four sthana, namely general to deva गतिवत् (twenty-five, twenty-six, twenty-nine, thirty prakritis). Similarly, know this in mana, maya, and lobha.
In the three kujnanas of jnanamargna, there are six sthana from the beginning. In them, there are two sthana, namely twenty-nine prakritis including narakiyas, tiryanch गति, and manushya गति, and thirty prakritis including udyota. In the kumati and kushruta jnana of ekaindriya and vikalatraya, there are five bandha sthana, starting from the bandha sthana of twenty-three prakritis including tiryanch and manushya गति, without the bandha sthana of twenty-eight prakritis combined with naraka गति and deva गति. In the kumati-kushruta including mithyatva gunasthana of panchendriya tiryanch manushya aparayapta, there are also the aforementioned five sthana. In the parayapta panchendriya tiryanch and manushya, including all three kujnanas, mithyatva and sasadan gunasthana, there are six sthana, including four gatis, as appropriate. And in bhavanatrika and saudharmayugal, including kujnana, there are four bandha sthana, namely twenty-five, twenty-six, twenty-nine, and thirty prakritis combined with tiryanch गति, and twenty-nine prakritis combined with manushya गति. In the swargi, from sanatkumar to sahasraraswarga, there are two sthana, namely twenty-nine prakritis combined with panchendriya parayapta tiryanch and manushya गति, and thirty prakritis combined with tiryanch and udyota. From anata, etc., to navagraiveyaka, there is only one bandha sthana, namely twenty-nine prakritis combined with manushya गति. Because, according to the statement "tado natthi sadarachu", there is no sthana combined with tiryanch गति here. In this way, six sthana are mentioned in the three kujnanas in relation to the jivas who have kujnana.
1. Avarana deshghatira sanjalan puris sattarsan. Chauih bhaav parinada tihi bhaava hu sesaanam. || 184 || Gommatasar Karmakanda ||| SR No. | 090180 |
| Book Title | Gommatasara Karma kanda |
| Original Sutra Author | N/A |
| Author | Nemichandra Siddhant Chakravarti, Jawaharlal Shastri |
| Publisher | Shivsagar Digambar Jain Granthamala Rajasthan |
| Publication Year | |
| Total Pages | 871 |
| Language | Hindi |
| Classification | Book_Devnagari, Discourse, Philosophy, & Religion |
| File Size | 20 MB |