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 270

कर्मग्रन्थ भाग चार
₹६६
णौयकषायके क्षयोपशम से सर्वविरतिका। मति अज्ञान आदि क्षायोपशमिक-भाष अभय के अनादि-अनन्त और विज्ञान प्रादि-सान्त है । मतिज्ञान आदि भाव भव्यके सावि-साम्त और दान आदि लब्धियाँ तथा अजुदर्शन अनादि साम्स हैं ॥ ६५ ॥
अन्नायमसिद्धता, संजमलेसा कसाग्रगइवेया । मिच्छ्रं तुरिए भब्बा, भव्वत्तजियन्स परिणामे || ३६ || अज्ञानमसिद्धत्वाऽवमलश्याकमा गतिवेदाः ।
मिष्याणं तु भव्याऽभव्यस्वजीवत्वानि परिणामे ॥ ६६ ॥
अर्थ- महान, असित्य, असंयम, लेश्या, कषाय, गति, वेद और मिथ्यात्य, ये भेद चौथे (औवधिक) भावके हैं। मध्यत्व, अभव्यत्व और जीवत्व, ये पारिणामिक-भाव है ॥६६॥
1
1
भावार्थ- श्रीदयिक भाव के इकील भेद है। जैसे :- महान, असि त्व असंयम, इ लेश्याएँ, चार कपाय, चार गतियाँ, तीन वेद और मिथ्यात्व | अज्ञान का मतलब ज्ञानका अभाव और मिथ्याज्ञान दोनोंसे है । हानका अभाव शामावरणीयकर्म के उदयका और मिउपादान मिथ्यात्वमोहनीय कर्मके उदयका फल है। इसलिये दोनों प्रकारका अज्ञान औधिक है। असिद्धत्व, संसारावस्थाको कहते हैं। यह, आठ
१ - निद्रा, सुख, दुःख, हास्य, शरीर आदि असंख्यात भाव जो भिन्न-भिन्न कर्मके उदय से होते हैं, वे सभी कौटिक है, स्थापि इस जगह श्रीमति आदि पूर्वाचार्योंके कथनका अनु सरण करके स्थूल दृष्टि औयिक भाव बताये है।
यहाँ
२ – मति शान, श्रुत-तान और विज्ञानको पिछली गाथामै खायोपशमिक भीर कि कहा है। क्षायोपशनिक इस अपेक्षा से कहा है कि ये उपयोग मतिज्ञानावरणीय आदि कर्म के क्षयोपशम-जन्य है और दकि इस अपेक्षा से कहा है कि इनकी भाका कारण मिध्यालमोहनीय कर्मका हृदय है।

Translation AI Generated

## Karmagrantha Part Four
₹66

The destruction and pacification of the nine kṣayās leads to the cessation of all vices. Intellect, ignorance, etc., are the kṣayās that are pacified by the destruction of the āvaraṇīya karma, which is beginningless and endless, and the knowledge, etc., are the kṣayās that are pacified by the destruction of the mohanīya karma, which is finite. Intellect, knowledge, etc., are the states of the bhavya, which are both finite and infinite, and the gifts, etc., that are obtained, and the non-perception, are the states of the sāmsāra, which are beginningless and endless. || 65 ||

The non-perfection of the soul, the restraint of the senses, the kṣayās, the gatis, the vedas, and the false belief, these are the four (aupadhika) states of the soul. The state of being a bhavya, the state of being an abhavya, and the state of being a jīva, these are the pariṇāmika states. || 66 ||

**Meaning:** There are many states of the soul, such as: greatness, non-perfection, non-restraint, kṣayās, gatis, vedas, and false belief. Ignorance means both the absence of knowledge and false knowledge. The absence of knowledge is the result of the arising of the āvaraṇīya karma, and the false knowledge is the result of the arising of the mohanīya karma. Therefore, both types of ignorance are aupadhika. Non-perfection refers to the state of being in samsāra. This is the eighth...

**Explanation:**

1. Sleep, pleasure, pain, laughter, body, etc., are countless states that arise from the arising of different karmas. All of these are aupadhika. In this place, the author has explained the aupadhika states in a gross way, following the statements of the previous ācāryas like Śrīmati, etc.

2. Intellect, śruta-jñāna, and vijñāna have been mentioned as kṣayās in the previous verse. They are called kṣayās because they are caused by the destruction of the āvaraṇīya karma, etc., and they are called kṣayās because their cause is the destruction of the mohanīya karma.