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 807

गोम्मटसार कर्मकाण्ड-७६८
149
को संख्यात (४) से गुणाकरके उसराशिसे सर्वधनमें भाग देनेपर (४०९६/६४४४) ५६ आया सो यह चयका प्रमाण जानना तथा "व्येकपदार्धनचयगुणो गच्छ उत्तरधनं" इससूत्रसे एककम गच्छके आधे ३ १/२ को चय १६ से गुणाकरके (७/२४१६) लब्ध ५६में गच्छ ८से गुणा करनेसे ४४८ होते हैं सो यह प्रचयधन है। “चयधणहीणं दव्वं पदजिदे होदि आदिधणं" इस सूत्रसे चयधन ४४८ को सर्वधन ४०९६में से घटानेपर (४०९६-४४८) ३६४८ शेष रहे। इसमें गच्छ ८का भाग देनेसे (३६४८५८) ४५६ आये सो प्रथमसमयसम्बन्धी भावों का प्रमाण है तथा 'आदम्मि चये उड्डे पडिसमयधणं तु भावाणं" इस सूत्रसे आदिधनके प्रमाणमें एक-एक चयका प्रमाण (१६) क्रमसे मिलानेपर समयसमयसम्बन्धी भावोंका प्रमाण होता है। प्रथमसमयसम्बन्धी ४५६में एक चय मिलने पर (४५६+१६) ४७२ द्वितीयसमयसम्बन्धी परिणाम होते हैं। पुनः इनमें एकचय मिलानेसे (४७२+१६) ४४८ तृतीयसमयसम्बन्धी परिणाम होते हैं सो इसीप्रकार अन्तिमसमयपर्यन्त भावों (परिणामों) का प्रमाण जानना। अंकसंदृष्टि की अपेक्षा इस दृष्टांतका ऐसा अर्थ जानना कि अधःप्रवृत्तकरणके परिणाम
असंख्यातलोक प्रमाण हैं। इनको असंख्यातलोकसे गुणा करे तो
अपूर्वकरणसम्बन्धी मनधन होता है. अपूर्वकरणकालके मामलों का प्रमाण गच्छ ५६८ ५५२
कहलाता है तथा गच्छके वर्गको संख्यातगुणा करके इसका भाग सर्वधनमें
देनेपर चयका प्रमाण होता है। ५२०
यहाँ यह अर्थ भी है कि अपूर्वकरणके प्रथम समयमें परिणाम ४८८
असंख्यातलोकप्रमाण हैं। द्वितीयादि समयमें भी असंख्यातलोकप्रमाण ही हैं ૪૧૭૨ तथापि चयप्रमाणरूप ही बढ़ते-बढ़ते हुए हैं। यहाँ प्रथमसमयसम्बन्धी
जघन्यविशुद्धिपरिणाम भी अध:प्रवृत्त करण के अन्तिमसमयवर्ती
अन्तिमअनुकृष्टिखण्डके विशुद्धपरिणामसे अनन्तगुणे विशुद्ध हैं उससे आठसमयवर्ती सब परिणामोंका कुलयोग
प्रथमसमयसम्बन्धी उत्कृष्टपरिणाम अनन्तगुणे विशुद्ध हैं इसलिये यहाँ भी असंख्यातलोकप्रमाण षट्स्थानवृद्धि सम्भव है। इससे द्वितीयसमयवर्ती
जघन्यपरिणाम अनन्तगुणे विशुद्ध हैं। इसप्रकार अन्तिमसमयपर्यन्त जानना तथा उपरितनसमयवर्ती परिणाम अधस्तनसमयवतीं परिणामोंके समान कभी भी नहीं होते अत: अपूर्वकरण ऐसा नाम कहा है।
अपूर्वकरणके प्रथमसमयमें जघन्यरूपसे तो पल्योपमके संख्यातवेंभागप्रमाण आयामवाला जघन्यस्थितिकाण्डकघात होता है, क्योंकि सबसे जघन्य अन्तःकोड़ाकोड़ीप्रमाण स्थितिसत्कर्मके साथ आए हुए जीवके यह स्थितिकाण्डकघात होता है, परन्तु सागरोपम पृथक्त्वप्रमाण आयामवाला प्रथम

Translation AI Generated

## Gommatasara Karmakanda - 768
149

Multiplying the number (4) by itself and dividing the total wealth by the resulting amount (4096/6444) gives 56, which is the measure of the *chay*. This can be understood using the sutra "Vyekapadardhanachayaguno gaccha uttaradhanam". Multiplying half of the *gaccha* minus one (3 1/2) by the *chay* (16) gives (7/2416), which equals 56. Multiplying this by the *gaccha* (8) gives 448, which is the *prachayadhan*. Using the sutra "Chayadhanahinam dhavvam padajide hodi adithdhanam", subtracting the *chayadhan* (448) from the total wealth (4096) leaves a remainder of (4096-448) 3648. Dividing this by the *gaccha* (8) gives (3648/8) 456, which is the measure of the *bhavas* related to the first time period. Using the sutra "Adammi chaye udde padisamayadhanam tu bhavanam", adding the measure of each *chay* (16) sequentially to the measure of the *adithan* gives the measure of the *bhavas* related to each time period. Adding one *chay* to the measure of the *bhavas* related to the first time period (456) gives (456+16) 472, which is the measure of the *bhavas* related to the second time period. Adding another *chay* to this (472+16) gives 488, which is the measure of the *bhavas* related to the third time period. In this way, the measure of the *bhavas* (results) until the final time period can be understood.

In terms of numerical representation, this example can be understood as follows: The results of downward movement are equal to the measure of countless *lokas*. Multiplying these by countless *lokas* gives the *manadhan* related to the *apuurvakaran*. The measure of the cases related to the *apuurvakaran* time period is called the *gaccha* (568 552). Dividing the total wealth by the square of the *gaccha* multiplied by the number (4) gives the measure of the *chay*. 520

Here, it also means that the result in the first time period of the *apuurvakaran* is equal to the measure of 488 countless *lokas*. The results in the second and subsequent time periods are also equal to the measure of countless *lokas*. 4172 However, the measure of the *chay* keeps increasing. Here, the *jghanyavishuddhiparinam* related to the first time period is infinitely pure compared to the *vishuddhiparinam* of the final *anukrushtikhand* at the end of the downward movement. The total sum of all the results over eight time periods is infinitely pure compared to the *utkrushtparinam* related to the first time period. Therefore, even here, a six-place increase in the measure of countless *lokas* is possible. This makes the *jghanyaparinam* related to the second time period infinitely pure. In this way, it can be understood until the final time period. The results related to the higher time periods are never equal to the results related to the lower time periods. Therefore, it is called *apuurvakaran*.

In the first time period of the *apuurvakaran*, the *jghanyasthitikanadakhat* has a dimension equal to the measure of the number (4) of the *palyopam*. This is because the *jghanyasthitikanadakhat* of a living being that has come with the *sattkarma* of the most *jghanya* *antarakodakodi* measure of *sthiti*. However, the *sthitikanadakhat* of the first time period has a dimension equal to the measure of the *sagaropama* *prithaktva*.