Karmagrantha Part 3

SR No.: 090241
Original Sutra Author: Devendrasuri
Author: Shreechand Surana, Devkumar Jain Shastri
Publisher: Marudharkesari Sahitya Prakashan Samiti Jodhpur
Total Pages: 267
Language: Hindi
Classification: Book_Devnagari, Karma, & Religion
File Size: 4 MB

Page 165

अन्धविस्वामिस्व विगम्बर कर्मसाहित्य का मन्तभ्य
देवे वा वे मिस्से परतिरियआउन गुर्णवाहरे तम्मिस्से पत्थ
१३७
पत्थि । देवाक ॥११॥
fer काययोग में देवर्गात के समान बंधविच्छेद आदि समझना चाहिए । क्रियमिश्र काययोग में सौधर्म ऐशान सम्बन्धी अपर्याप्त देवों के समान बंधयुति है, किन्तु उस मिश्र में ममुष्यायु और विषाणु का बन्ध नहीं होता है । आहारक काययोग में छठे गुणस्थान जैसा बन्धविच्छेद आदि होता है । आहारक मिश्रयोग में वायु का बन्ध नहीं होता है ।
कम्मे उराल मिस्स वाणावदुषि व हिंदी अयदे 1
कार्मण काययोग में वन्धविच्छेद आदि औदारिकमिव काययोग के सदृश हैं। लेकिन विमति में आयु का बन्ध न होने से मनुष्यायु तथा तिचायु- इन दो का भी नहीं होता है और वो गुणस्थान में नौ प्रकृतियों की व्युत होती है ।
वेद से आहारक मार्गणा पर्यन्त
वेदादाहारोति य सगुणट्ठाणा मोचं तु ॥ ११६ ॥ वरिय सत्रसम्मै रसुरक्षाऊणि गस्थि नियमेण । frewriter raj वारंण हि तेउपम्मेसु ॥ १२० ॥ सुक्के सदर वामतिमबारसं च व अfe | कम्मेव अणाहारे बंधस्संतो मगंतो य ॥१२१॥ वेणा से लेकर आहारकमागंणा तक का कथन गुणस्थानों के साधारण कथन जैसा समझना चाहिए ।
लेकिन सम्यक्त्रमार्गणा तथा लेण्यामार्गणा को शुभलेश्याओं में और आहारमार्गणा की कुछ विशेषता है कि
·
मार्गेणा में सभी अर्थात् दोनों ही उप सम्यक्त्व जीवों के मनुष्यायु और वायु का बन्ध नहीं होता | Heereint में तेजोलेश्या वा के मिध्यात्व गुणस्थान की अन्त की नौ तथा पदमलेश्या वाले केमिया गुणस्वान की अन्य की बारह प्रकृतियों का बंध नहीं होता है। शुक्ललेश्या

Translation AI Generated

**The essence of the text is about the different types of karma and their effects on the soul's liberation in Jainism.**

**Here's a breakdown of the translation:**

* **"Andhavisvamisva vigambar karma sahitaya ka mantrabhya"** - This phrase refers to the "blind universe" (Andhavisvamisva) and the "unclothed karma" (vigambar karma) which are concepts related to the state of ignorance and the accumulation of karma. The phrase "mantrabhya" suggests a discussion about the mantras or teachings related to these concepts.

* **"Deve va ve misse paratiriyaaun gurnvahare tammisse path"** - This translates to "In the case of gods or in the case of mixed beings, the qualities of the soul are revealed." This refers to the different types of beings in the Jain cosmology and how their karmic states affect their qualities.

* **"Kayayoga mein devagata ke saman bandhavicchedh aadi samjhana chahiye"** - This means "In the context of Kayayoga (the practice of controlling the body), one should understand the liberation from karma as similar to that of the gods." This highlights the importance of Kayayoga in achieving liberation.

* **"Kriyamishra kayayoga mein saudharma aishana sambandhi apariapt devon ke saman bandhayuti hai, kintu us mishra mein mamushayau aur visanu ka bandh nahin hota hai"** - This translates to "In the mixed Kayayoga, which involves actions, there is a connection to karma similar to that of the imperfect gods of the Saudharma and Aishana realms. However, in this mixed state, there is no bondage to the lifespan of a human (mamushayau) or to the lifespan of a poisonous creature (visanu)." This explains the different types of karma and their effects on different beings.

* **"Aharak kayayoga mein chathe gunasthan jaisa bandhavicchedh aadi hota hai"** - This means "In the Kayayoga of the Aharak (those who consume food), the liberation from karma is similar to that of the sixth Gunasthan (stage of spiritual progress)." This further clarifies the different types of Kayayoga and their corresponding levels of liberation.

* **"Aharak mishrayoga mein vayu ka bandh nahin hota hai"** - This translates to "In the mixed Kayayoga of the Aharak, there is no bondage to the lifespan of a being with a wind-like body (vayu)." This emphasizes the specific karmic limitations of different types of beings.

* **"Kamme ural misse vanavadushi va hindi ayde"** - This means "In the Kayayoga of Karma (Kamme ural), the liberation from karma is similar to that of the noble ones (vanavadushi) and the non-violent ones (hindi)." This highlights the importance of ethical conduct in achieving liberation.

* **"Karman kayayoga mein bandhavicchedh aadi audarikamiv kayayoga ke sadrish hain"** - This translates to "In the Kayayoga of Karma, the liberation from karma is similar to that of the noble Kayayoga." This emphasizes the connection between ethical conduct and liberation.

* **"Lekin vimati mein aayu ka bandh nahin hone se manushayau tatha tichayau - in do ka bhi nahin hota hai aur vo gunasthan mein nau prakritiyon ki vyut hoti hai"** - This means "However, due to the absence of bondage to the lifespan (aayu) in the state of non-violence (vimati), there is no bondage to the lifespan of a human (mamushayau) or to the lifespan of a creature with a lifespan of three years (tichayau). And in that Gunasthan, there is a separation of the nine natures." This explains the specific karmic effects of non-violence and the resulting spiritual progress.

* **"Ved se aharak marganga paryant"** - This translates to "From the Vedas to the Aharak marganga (the path of those who consume food)." This refers to the different stages of spiritual progress in Jainism.

* **"Vedadahaarot ya sagunaththana mocham tu"** - This means "The Vedas teach the liberation from the Gunasthan (stages of spiritual progress)." This highlights the importance of the Vedas in understanding the path to liberation.

* **"Variya satrasammai rasurakshauuni gasthi niyamen"** - This translates to "The seven types of good conduct (satrasammai) protect the soul (rasurakshauuni) and lead to liberation (gasthi niyamen)." This emphasizes the importance of ethical conduct in achieving liberation.

* **"Sukke sadar vamatimbarasan cha va"** - This means "The white (sukka) and the black (vamatimbarasan) are both part of the path to liberation." This refers to the two types of karma, white and black, and their role in the path to liberation.

* **"Kammeva anahare bandhassanto maganto ya"** - This translates to "The karma (kammeva) that is not consumed (anahare) leads to bondage (bandhassanto) and the path to liberation (maganto ya)." This emphasizes the importance of controlling karma in order to achieve liberation.

* **"Margena mein sabhi arthath dono hi up samyakta jivon ke manushayau aur vayu ka bandh nahin hota"** - This means "On the path (margena), both types of beings who are partially enlightened (up samyakta) are free from the bondage to the lifespan of a human (mamushayau) and to the lifespan of a being with a wind-like body (vayu)." This explains the specific karmic limitations of partially enlightened beings.

* **"Heereint mein tejo leshya va ke midhyatva gunasthan ki ant ki nau tatha padam leshya vale ke miya gunaswan ki anya ki barah prakritiyon ka bandh nahin hota hai"** - This translates to "In the case of those who have the Tejo leshya (radiant aura) and those who are in the state of ignorance (midhyatva), there is no bondage to the nine natures of the last Gunasthan and to the twelve natures of the other Gunasthan of those who have the Padam leshya (footprint aura)." This explains the specific karmic limitations of different types of beings based on their aura.

* **"Shukla leshya"** - This means "White aura." This refers to the aura of those who have achieved a high level of spiritual progress.

**Overall, the text discusses the different types of karma, their effects on the soul's liberation, and the importance of ethical conduct and spiritual practice in achieving liberation.**