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 734

गोम्मटसार कर्मकाण्ड - ६९५
दंसणणाणचरिताणि मोक्खमग्गो त्ति सेविदव्वाणि ।
साहिं इदं भणिदं तेहिं दु बन्ध मोक्खो वा ।। १६४ || पंचास्तिकाय
अर्थ - साधु पुरुषों ने कहा है कि दर्शन - ज्ञान - चारित्र मोक्षमार्ग है इसलिए वे सेवने योग्य हैं, किन्तु उनसे बन्ध भी होता है और मोक्ष भी होता है अर्थात् यद्यपि सम्यग्दर्शन - ज्ञान - चारित्र मोक्षमार्ग है ऐसा सभी आचार्योंने कहा है तथापि वे बन्धके हेतु (प्रत्यय) भी हैं और मोक्षके हेतु भी हैं।
यदि कोई ऐसी आशंका करे कि एक ही कारणसे दो विपरीतकार्य कैसे हो सकते हैं तो आचार्योंने दीपकका दृष्टान्त देते हुए कहा है कि इसमें सर्वथा कोई विरोध नहीं है। जैसे एक ही दीपक -ज्ञान- - चारित्रके प्रकाश का भी कारण है और धूमरूप अन्धकार का भी कारण है; उसीप्रकार सम्यग्दर्शनद्वारा कर्मनिर्जरा भी होती है और तीर्थङ्करप्रकृति व आहारकद्विकका बन्ध भी होता है, किन्तु यह पुण्यबन्ध मोक्षका ही कारण है, न कि संसारका 1 जैसे व्यापारी अपने व्यापारके विज्ञापन आदिमें व्यय करता है, किन्तु वह व्यय आय का ही कारण है, हानि का कारण नहीं है । समयसारके टीकाकार श्री अमृतचन्द्राचार्यने भी “तत्त्वार्थसार " ग्रन्थके चतुर्थअधिकारमें सम्यग्दर्शनको देवायुके बन्धका कारण कहा है
सरागसंयमश्चैव सम्यक्त्व देशसंयम data
इति देवायुषो होते भवन्त्यासव हेतवः ॥ ४३ ॥ तत्त्वार्थसार अ.४ ॥
अर्थात् सरागसंयम, सम्यक्त्व और देशसंयम ये देवायु के आस्रवमें कारण हैं।
यद्यपि षट्खण्डागमके 'वेदना' नामक चतुर्थखण्डमें "वेदणापच्चयविहाणाणि योगहार" नामक
आठवाँ अधिकार (ध. पु. १२ पृ. २७५) है, किन्तु उसमें उत्तर प्रकृतियोंके प्रत्ययोंका कथन नहीं है तथा मूलप्रकृतियों के सामान्य प्रत्ययों का कथन नयों की अपेक्षा से है अतः वेदनाखण्डके "वेदणापच्चयविहाणाणियोगहार" का यहाँ विचार नहीं किया गया।
事事事

Translation AI Generated

Gommatasar Karmakanda - 695
Darshan-Jnana-Charitra are the path to liberation, therefore they should be served.
It has been said by the virtuous that both bondage and liberation come from them. || 164 || Panchastikaya

Meaning - The virtuous have said that Darshan-Jnana-Charitra is the path to liberation, therefore they should be served, but bondage and liberation also come from them, i.e. although all the Acharyas have said that Samyag Darshan-Jnana-Charitra is the path to liberation, yet they are also the cause (reason) of bondage and liberation.
If someone has a doubt that how can two opposite actions happen from the same cause, then the Acharyas have given the example of a lamp, saying that there is no contradiction at all in this. Just as the same lamp is the cause of the light of knowledge-charitra and also the cause of the darkness in the form of smoke; in the same way, Samyag Darshan also destroys karma and also causes the bondage of Tirthankara nature and Aharakavika, but this is the cause of liberation, not of the world. Just as a businessman spends on advertising etc. for his business, but that expenditure is the cause of income, not loss. The commentator of Samyatsar, Shri Amritchandracharya, has also said in the fourth chapter of the "Tattvarthasar" that Samyag Darshan is the cause of the bondage of Devayu.
Saragsamyama chaiva samyaktva desasamyama data
Iti devayuṣo hote bhavanti asava hetavaḥ || 43 || Tattvarthasar A.4 ||
Meaning - Saragsamyama, Samyaktva and Desasamyama are the causes of the Asrava of Devayu.
Although there is an eighth chapter called "Vedanapachchaya Vihanani Yogahar" in the fourth chapter called "Vedana" of the Shatkhandagama (D.P. 12 p. 275), but it does not mention the reasons for the later natures and the general reasons for the original natures are mentioned in relation to the Naya, therefore the "Vedanapachchaya Vihanani Yogahar" of the Vedana Khand is not considered here.