Karmagrantha Part 1

SR No.: 090239
Original Sutra Author: Devendrasuri
Author: Shreechand Surana, Devkumar Jain Shastri
Publisher: Marudharkesari Sahitya Prakashan Samiti Jodhpur
Total Pages: 271
Language: Hindi
Classification: Book_Devnagari, Karma, & Religion
File Size: 4 MB

Page 85

प्रथम कर्मग्रन्थ
प्रकार जीव और कर्म का यह स्वभाव अनादिकाल से चला आ रहा है। अतएव जीव और कर्म का सम्बन्ध अनादिकालीन समझना चाहिए।' यदि कर्म और जीव का सादि-सम्बन्ध माना जाए तो ऐसा मानने पर 'यह दोष आता है कि 'मुक जीवों को भी कर्मवन्ध होना चाहिए।' ___कम-संतति (प्रवाह) की अपेक्षा जीव और कर्म का सम्बन्ध अनादिकालीन है। किन्तु अनादिकालीन होने पर सान्त (अन्तसहित) भी है और अनन्त (अन्तरहित) भी है। जो जीव मोक्ष पा चुके हैं या पायेंगे, उनका कर्म के साथ अनादि-सान्त सम्बन्ध है और जिनका कभी मोक्ष न होगा, उनका कर्म के साथ अनादि-अनन्त सम्बन्ध है। ___कर्मसम्बद्ध जीवों में से जिन जीवों में मोक्ष-प्राप्ति की योग्यता है, उन्हें भव्य और जिनमें यह योग्यता नहीं है, उन्हें अभव्य कहते हैं ।
यद्यपि सामान्य की अपेक्षा कर्म का एक प्रकार है, किन्तु विशेष की अपेक्षा द्रव्य और भाव के भेद से दो प्रकार हैं। उनमें से ज्ञानावरण आदि रूप पौद्गलिक परमाणओं के पिंड को दव्यकर्म और उनकी शक्ति से उत्पन्न हुए अज्ञानादि तथा रामादि भात्रों को भावकम कहते हैं ।
कषाय के सम्बन्ध से जीव कर्म के योग्य पुद्गलों को ग्रहण करता है, किन्तु इसको विशेष रूप से समझाने के लिए---(१) मिथ्यात्व, (२) अविरति, (३) प्रमाद, (४) कपाय और १५) योग, ये पांचों १. (क) द्वयोरम्यनादिसम्बन्धः कनकोपल-सग्निभः । (स्य) अस्यात्माऽनादितो बद्धाः कर्मभिः कामंणात्मकः ।
- लोकप्रकाश, ४२४ २. पोग्गल-पिडो दक्षं तस्सन्ति भावकम तु ।
- गोम्मटसार-कर्मकाण्ड

Translation AI Generated

## First Karma Granth

This nature of the soul and karma has been going on since the beginning of time. Therefore, the relationship between the soul and karma should be understood as being from the beginning of time. If the relationship between karma and the soul is considered to be from the beginning of time, then it leads to the fault that "even liberated souls should be bound by karma."

The relationship between the soul and karma is from the beginning of time, but it is not the same as the beginning of time of the karma-lineage (flow). However, being from the beginning of time, it is both finite (with an end) and infinite (without an end). Those souls who have attained or will attain liberation have a finite relationship with karma from the beginning of time, and those who will never attain liberation have an infinite relationship with karma from the beginning of time.

Among the souls bound by karma, those who have the potential to attain liberation are called *bhavya*, and those who do not have this potential are called *abhavya*.

Although there is one type of karma in general, there are two types of karma in particular, based on the difference between substance and quality. Among them, the form of knowledge-obscuration, etc., is called *dravya karma*, which is the aggregate of *pudgala* atoms, and the qualities of ignorance, etc., and the emotions of anger, etc., which arise from their power, are called *bhava karma*.

Due to the influence of *kṣaya*, the soul attracts *pudgala* particles that are fit for karma, but to explain this specifically: (1) *mithyatva*, (2) *avirati*, (3) *pramada*, (4) *krodha*, and (5) *yoga*, these five are...

1. (a) The relationship between the two, like gold, copper, and fire. (b) This soul is bound by karma from the beginning of time, because it is the object of desire.
- Lokaprakash, 424

2. The aggregate of *pudgala* atoms is *dravya karma*, and the qualities are *bhava karma*.
- Gommatasar-Karmakanda