Karmagrantha Part 4

SR No.: 090242
Original Sutra Author: Devendrasuri
Author: Shreechand Surana, Devkumar Jain Shastri
Publisher: Marudharkesari Sahitya Prakashan Samiti Jodhpur
Total Pages: 363
Language: Hindi
Classification: Book_Devnagari, Karma, & Religion
File Size: 5 MB

Page 269

कर्मेद्र भाग चार
ត
भावके केवल द्विकको छोड़कर शेष दस उपयोग, दान आदि पाँच abar, सम्यक्त्व और धिरति-द्विक, ये अठारह भेद हैं ॥ ६५ ॥ भाषार्थ -- क्षायिक भावके नौ मे हैं। केकी केवलदर्शन, ये दो मात्र क्रमले केवलज्ञानावरणीय और केवलदर्शनावरणीय कर्मके सर्वथा जय हो जानेसे प्रगट होते हैं। दान, लाभ, भोग, उपभोग और वीर्य, ये पाँच लब्धियाँ क्रमशः दानान्तराय, सामान्तराय, भोगान्तराय, उपभोगान्तराय और वीर्यान्तराय-कर्म के सर्वथा क्षय हो जाने से प्रगट होती है। सम्यक्स्थ, अनम्तानुबन्धिचतुष्क और दर्शनमोहनीयके सर्वथा क्षय हो जानेसे व्यक्त होता है। चारित्र, चारित्रमोहनीय कर्मको सब प्रकृतियोंका सर्वथा क्षय हो जानेपर प्रगट होता है। यही बारहवे गुणस्थानमें प्राप्त होनेवाला 'यथाख्यात चारित्र' है। सभी क्षायिक-भाव कर्म-दाय-अन्य होने के कारण 'सावि' और कर्मसे फिर आवृत न हो सकने के कारण अनन्त हैं। क्षायोपशमिक-भाव के अठारह भेद हैं। जैसे:- बारह उपयो गौसे केवल द्विकको छोड़कर शेष दस उपयोग, दान आदि पाँच सन्धि, सम्यक्त्व और देशविरति तथा सर्वविरति चारित्र । मतिज्ञान-मति- अज्ञान, मतिज्ञानावरणीयके क्षयोपशम से श्रुतज्ञाम-श्रुत महान, श्रुतज्ञानावरणीय कर्म के क्षयोपशम से; अवधिज्ञान-विभङ्गज्ञान, अधिकामावरणीय कर्मके दक्षयोपशमसेः मनः पर्यायान, मनःपर्यायज्ञानावरणीयकर्मके क्षयोपशम से और चतुर्दर्शन, अचक्षुर्दर्शन और अवधिदर्शन, क्रमसे चच्तुर्दर्शनावरणीय अचतुर्दर्शनावरणीय और अवधिदर्शनावरणीयकर्म के क्षयोपशमसे प्रगट होते हैं। दान आदि पाँच सब्धियाँ दानान्तराय आदि पाँच प्रकारके अन्तरायकर्म के दयोपचमसे होती है। अनन्तानुवन्धकपाय और दर्शनमोहनीय के क्षयोपशुमसे सम्यक्त्व होता है । श्रप्रत्याख्यानावरणीय कषायके क्षयोपशुमसे देशविरतिका आविर्भाव होता है और प्रत्याययानाघर

Translation AI Generated

## Karmadhyaya Chapter Four

**Verse 65:**

There are eighteen distinctions of *kshayopaśamika* (subduing) emotions, excluding the two *kevala* (perfect) emotions. The remaining ten *upayoga* (applications), the five *sandi* (bonds), *samyaktvam* (right faith), and *deśaviratī* (freedom from attachment to place) and *sarvaviratī* (freedom from attachment to all) are the eighteen distinctions.

**Explanation:**

There are nine *kshayopaśamika* emotions. The two *kevala* emotions, *kevaladarśana* (perfect vision) and *kevalajñāna* (perfect knowledge), manifest when the *kevalajñānāvaraṇīya* (veil of perfect knowledge) and *kevaladarśanāvaraṇīya* (veil of perfect vision) karmas are completely destroyed. The five *labdhi* (achievements) - *dāna* (giving), *lābha* (gain), *bhoga* (enjoyment), *upabhoga* (consumption), and *vīrya* (vigor) - manifest when the *dānāntarāya* (obstacle to giving), *sāmāntarāya* (obstacle to gain), *bhogāntarāya* (obstacle to enjoyment), *upabhogāntarāya* (obstacle to consumption), and *vīryāntarāya* (obstacle to vigor) karmas are completely destroyed. *Samyaktvam* (right faith) manifests when the *samyaktvam*, *anantānubandhicatuṣka* (four infinite consequences), and *darśanamohaṇīya* (veil of perception) karmas are completely destroyed. *Cāritra* (conduct) manifests when all the *cāritramohaṇīya* (veil of conduct) karmas are completely destroyed. This is the "Yathākhyāta Cāritra" (conduct as it is known) that is attained in the twelfth *guṇasthāna* (stage of spiritual development).

All *kshayopaśamika* emotions are *sāvi* (permanent) because they are caused by *karma* (action) and are not subject to further obscuration by *karma*.

There are eighteen distinctions of *kshayopaśamika* emotions. For example:

* The ten *upayoga* (applications) excluding the two *kevala* (perfect) emotions.
* The five *sandi* (bonds) - *dāna* (giving), *lābha* (gain), *bhoga* (enjoyment), *upabhoga* (consumption), and *vīrya* (vigor).
* *Samyaktvam* (right faith).
* *Deśaviratī* (freedom from attachment to place) and *sarvaviratī* (freedom from attachment to all) *cāritra* (conduct).

* *Matijñāna* (knowledge of mind), *mati* (mind), and *ajñāna* (ignorance) manifest when the *matijñānāvaraṇīya* (veil of knowledge of mind) karma is subdued.
* *Śruta* (scriptural knowledge), *mahān* (great), and *śruta* (scriptural knowledge) manifest when the *śruta* *jñānāvaraṇīya* (veil of scriptural knowledge) karma is subdued.
* *Avadhijñāna* (clairvoyance) and *vibhanga* (knowledge of the parts) manifest when the *adhikāmavaraṇīya* (veil of excessive desires) karma is subdued.
* *Manaḥparyāya* (mental transformation) manifest when the *manaḥparyāya* *jñānāvaraṇīya* (veil of mental transformation) karma is subdued.
* *Caturdarśana* (fourfold vision), *achakṣurdarśana* (vision without eyes), and *avadhi* *darśana* (clairvoyance) manifest when the *caturdarśanāvaraṇīya* (veil of fourfold vision), *achakṣurdarśanāvaraṇīya* (veil of vision without eyes), and *avadhi* *darśanāvaraṇīya* (veil of clairvoyance) karmas are subdued.
* The five *sandi* (bonds) - *dāna* (giving), *lābha* (gain), *bhoga* (enjoyment), *upabhoga* (consumption), and *vīrya* (vigor) - manifest when the five types of *antarāya* (obstacle) karmas are subdued.
* *Samyaktvam* (right faith) manifests when the *anantānubandhicatuṣka* (four infinite consequences) and *darśanamohaṇīya* (veil of perception) karmas are subdued.
* *Deśaviratī* (freedom from attachment to place) manifests when the *apratyākhānāvaraṇīya* (veil of non-rejection) *kṣaya* (destruction) karma is subdued.
* *Pratyāyānāghāta* (non-obstruction of the path of liberation) manifests when the *pratyāyānāghāta* *jñānāvaraṇīya* (veil of non-obstruction of the path of liberation) karma is subdued.