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 736

गोम्मटसार कर्मकाण्ड-६९७ उदयेण उवसमेण य खएण दुहि मिस्सिदेहिं परिणामे ।
जुत्ता ते जीवगुणा बहुसु य अस्थेसु विधि: 11५६ ।। ...... उपर्युक्त गाथाकी अमृतचन्द्राचार्यकृत संस्कृतटीका इसप्रकार है
कर्मणां फलदानसमर्थतयोद्भूतिरुदयः, अनुभूतिरुपशम:, उद्भूत्यनुभूती क्षयोपशमः, अत्यन्तविश्लेषः क्षयः, द्रव्यात्मलाभहेतुकः परिणामः । तत्रोदयेन युक्त औदयिकः, उपशमेन युक्त: औपशमिकः, क्षयोपशमेन युक्तः क्षायोपशमिकः, क्षयेण युक्त: क्षायिकः, परिणामेन युक्तः पारिणामिकः । त एते पञ्च जीवगुणाः । तत्रोपाधिचतुर्विधत्वनिबन्धनाश्चत्वारः, स्वभावनिबन्धन एकः। एते चोपाथिभेदात्स्वरूपभेदाच भिद्यमाना बहुष्वर्थेषु विस्तार्यंत इति । अर्थात्
___ गाथार्थ – उदयसे युक्त, उपशमसे युक्त, क्षयसे युक्त, दोनों मिश्रित अर्थात् क्षयोपशमसे युक्त और परिणामसे युक्त ऐसे ये जीवगुण हैं और बहुत प्रकारसे विस्तृत हैं।
___टीकार्थ – कर्मोका फलदानसमर्थरूपसे उद्भव सो उदय है, अनुभव सो उपशम है, उभन्न तथा अनुभव सो क्षयोपशम है, अत्यन्तविश्लेष सो क्षय है, द्रव्यका आत्मताभ (अस्तित्व) जिसका हेतु है वह परिणाम है। वहाँ उदयसे युक्त वह औदयिक, उपशमसे युक्त वह औपशमिक, क्षयोपशमसे युक्त वह क्षायोपशमिक, क्षयसे युक्त वह क्षायिक तथा परिणामसे युक्त है वह पारिणामिक है। ऐसे ये पाँच जोवगुण हैं, उनमें उपाधिका चतुर्विधपना (कर्मोंकी चारप्रकारकी दशा) जिनका कारण (निमित्त) है ऐसे चार हैं तथा स्वभाव जिसका कारण है ऐसा एक है। उपाधिके भेदसे और स्वरूपके भेदसे भेदकरनेपर उन्हें अनेक प्रकारोंसे बिस्तृत किया जाता है।
' जैसे कतक आदि द्रव्यके सम्बन्धसे जलमें कीचड़का उपशम हो जाता है उसीप्रकार आत्मामें कर्मकी निजशक्तिका कारणवशसे प्रगट न होना उपशम है। जैसे उसी जलको दूसरे स्वच्छ बर्तनमें बदल देनेपर कीचड़ का अत्यन्त अभाव हा जाता है वैसे ही कर्मोंका आत्मासे सर्वथा दूर हो जाना क्षय है। जिसप्रकार उसी जलमें कतकादि द्रव्यके सम्बन्धसे कुछ कीचड़का अभाव हो जाता है और कुछ बना रहता है उसीप्रकार उभयरूप भाव क्षयोपशम (मिश्र) है। द्रव्यादि निमित्तके वशसे कर्मोंके फलका प्राप्त होना उदय है और जिसके होनेमें द्रव्यका स्वरूपलाभमात्र कारण है वह परिणाम है। जिस भावका प्रयोजन अर्थात् कारण उपशम है वह औपशमिकभाव है। इसीप्रकार क्षायिक, क्षायोपशमिक, औदयिक और पारिणामिक भावोंकी भी व्युत्पत्ति कहनी चाहिए।
१. सर्वार्थसिद्धि अ. २ सू. ५ की टीका।

Translation AI Generated

Gommatasara Karmakanda-697: Those who are endowed with *udaya*, *upasama*, *kshaya*, a mixture of both (*kshayopasama*), and *parinama* are the *jiva-gunas*. These are expanded in many ways. 1156.

... The Sanskrit commentary by Amritachandracharya on the above verse is as follows:

*Udaya* is the emergence of the ability to bear the fruits of karma, *upasama* is the experience, *kshayopasama* is the destruction and experience, *kshaya* is the complete destruction, and *parinama* is the result due to the attainment of the essence of the substance.

Thus, one who is endowed with *udaya* is called *audhayika*, one who is endowed with *upasama* is called *aupashamika*, one who is endowed with *kshayopasama* is called *kshayopashamika*, one who is endowed with *kshaya* is called *kshayika*, and one who is endowed with *parinama* is called *parinaamika*. These are the five *jiva-gunas*. Of these, four are due to the fourfold nature of the *upaadhi* (karma), and one is due to the nature itself. These are expanded in many ways due to the difference in the *upaadhi* and the difference in their nature.

_Meaning of the verse:_ Those who are endowed with *udaya*, *upasama*, *kshaya*, a mixture of both (*kshayopasama*), and *parinama* are the *jiva-gunas*. These are expanded in many ways.

_Meaning of the commentary:_ The emergence of the ability to bear the fruits of karma is *udaya*, the experience is *upasama*, the destruction and experience is *kshayopasama*, the complete destruction is *kshaya*, and the result due to the attainment of the essence of the substance is *parinama*. Thus, one who is endowed with *udaya* is called *audhayika*, one who is endowed with *upasama* is called *aupashamika*, one who is endowed with *kshayopasama* is called *kshayopashamika*, one who is endowed with *kshaya* is called *kshayika*, and one who is endowed with *parinama* is called *parinaamika*. These are the five *jiva-gunas*. Of these, four are due to the fourfold nature of the *upaadhi* (karma), and one is due to the nature itself. These are expanded in many ways due to the difference in the *upaadhi* and the difference in their nature.

For example, just as mud settles in water due to the presence of substances like *kataka*, similarly, the non-manifestation of the inherent power of karma in the soul is *upasama*. Just as the mud completely disappears when the water is transferred to another clean vessel, similarly, the complete removal of karma from the soul is *kshaya*. Just as some mud settles and some remains in the same water due to the presence of substances like *kataka*, similarly, the mixed state of both *kshaya* and *upasama* is *kshayopasama*. The attainment of the fruits of karma due to the cause of substances like *dravya* is *udaya*, and the result due to the attainment of the essence of the substance is *parinama*. The state whose purpose or cause is *upasama* is called *aupashamika*. Similarly, the derivation of *kshayika*, *kshayopashamika*, *audhayika*, and *parinaamika* should be understood.

1. Commentary on Sarvarthasiddhi, A. 2, Sutra 5.