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 94

कर्मवन्य भाग चार
संजि-पन्चेनिध को, अपलो अवस्था में उपयोग मे नये हैं । सो इस प्रकार:-तीर्य कर तथा सम्यक्त्वी देव-नारक आदि को उत्पत्ति-क्षण से हो सोन ज्ञान और दो दर्शन होते हैं सथा मिथ्यात्वी देव-नारक आदि को जन्म-रामय से ही तीन अज्ञान और दो वर्शन होते हैं। मन:पर्याण आदि चार उपयोग न होने का कारण यह है कि मनःपर्यायशान, संयम वालों को हो सकता है, परन्तु अपर्याप्तअवस्था में संयम का सम्भव नहीं है। तथा चक्षुर्दशन, धतुरिन्द्रिय के व्यापार की अपेक्षा रखता है। जो अपर्याप्त अवस्था में नहीं होता । इसी प्रकार केवलज्ञान और केसलदर्शन, ये दो उपयोग कर्मक्षय-जन्य हैं, किन्तु अपर्याप्त-अवस्था में कर्म-मय का सम्भव नहीं है । संज्ञि-पञ्चेन्द्रिय को अपर्याप्त-अवस्था में आ3 उपयोग कहे, गये, सो करण-अप पति को अपेक्षा से, क्योंकि लब्धि-अपर्याप्त में मति-अज्ञान- श्रुत-अज्ञान और अच दर्शन के सिवाय अन्य उपयोग नहीं होते ।
इस गाथा में अपर्याप्त चतुरिन्द्रिय, अपर्याप्त असंजि-पञ्चेन्द्रिय और अपर्याप्त संजि-पञ्चेन्दिय में जो जो उपयोग बनलाये गये हैं, उनमें चतुर्वर्शन परिगणित नहीं है, सो मतान्तर से; क्योंकि पक्षमसङ्ग्रहकार के मत से उक्त तीनों जीवस्यानों में अपप्ति-अवस्था में मो इन्द्रियपर्याप्ति पूर्ण होने के बाम च दर्शन होता है । दोनों मत के तात्पर्य को समापने के लिये गा० १७ वीं का नोट देखना चाहिये ॥ ६ ।।
१-इसका उस्लेख श्रीमलयगिरिमुरि ने इस प्रकार किया है:
"अपर्याप्तकाश्चेत सध्यपर्याप्तका बेदितव्याः, अन्यथा फरणापर्याप्नकेषु चतुरिन्द्रि याविष्वन्द्रिय पयप्तिो सत्यों चक्षुर्वर्शनमपि प्राप्यते मूलटोकायामायिणाभ्यनुजानात् । -पवसं० द्वार १, गार ८ की टीका।

Translation AI Generated

## Karmavanya Part Four

The five senses with consciousness (Sanji-Panchendriya) are not used in the imperfect state. This is because:

* **Tiryak** and **Samyak** Devas, Narakas, etc., have knowledge and two types of vision from the moment of their birth.
* **Mithyatvi** Devas, Narakas, etc., have three types of ignorance and two types of vision from the moment of their birth.

The four uses of **Manas-paryaya** (mental perception), etc., are not possible because:

* **Manas-paryaya** can only be attained by those who practice **Samyama** (self-control), which is not possible in the imperfect state.
* **Chakshus-darshan** (visual perception) requires the functioning of the **Dhatu-indriya** (physical senses), which is not present in the imperfect state.
* **Kevalgyan** (perfect knowledge) and **Kevaldarshan** (perfect vision) are both results of **Karma-kshaya** (destruction of karma), which is not possible in the imperfect state.

The five senses with consciousness (Sanji-Panchendriya) are said to have three uses in the imperfect state, based on the expectation of **Karan-apatti** (acquisition of the cause). This is because in the imperfect state of **Labdhi-apatti** (acquisition of the result), there are no other uses except **Mati-agyan** (intellectual ignorance), **Shruta-agyan** (scriptural ignorance), and **Acha-darshan** (wrong vision).

In this verse, **Chatur-darshan** (four types of vision) is not included in the uses of the imperfect **Chatur-indriya** (four senses), imperfect **Asanji-Panchendriya** (five senses without consciousness), and imperfect **Sanji-Panchendriya** (five senses with consciousness). This is according to a different opinion. Because, according to the opinion of the **Paksha-sangrahakar** (compiler of the arguments), in the imperfect state of these three types of beings, **Indriya-paryapti** (perfection of the senses) is complete, and therefore **Chakshus-darshan** (visual perception) is also attained.

To understand the meaning of both opinions, one should refer to the note of verse 17.

**Note:**

* This is mentioned by **Shrimala-giri-muni** as follows:

"The imperfect and the conditionally perfect should be known. Otherwise, in the imperfect, even **Chakshus-darshan** (visual perception) is attained, as the **Mula-toka** (original text) states that it is attained by the **Ayina** (one who has attained perfection)." - **Pavasan** (commentary on the **Dwar** 1, **Gatha** 8).