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GOMMATASARA.
सदृशासदृशे द्रव्ये मतिना जीवस्थितं खलु यत्कर्म । तदेतदिति प्रतिष्ठा स्थापना तत्स्थापनाकमें ॥ ५३ ॥
53. Representation of Karma, which is in combination with the soul, by similar or dissimilar object by the intellect, establishing (its identity), that it is that, is the representation (Sthápaná, aspect) of Karma.
दव्वे कम्मं दुविहं आगमणोआगमंति तप्पढमं । कम्मागमपरिजाणुगजीवो उवजोगपरिहीणो ॥ ५४॥ द्रव्ये कर्म द्विविधमागमनोभागममिति तत्प्रथमम् । कमागमपरिज्ञायकजीव उपयोगपरिहीनः॥५४॥
54. The privation (aspect) of Karmas(is) of two kinds. Attention-privation of Karma (Ágama-dravya-karma) and quasi-attention-privation of Karma (No-ágama Dravya Karma). The soul, knower of the scripture about Karmas, (but) without attention (to it is) the first (i. e., attentionprivation of Karma).
जाणुगसरीर भवियं तव्वदिरित्तं तु होदि जं बिदियं । तत्थ सरीरं तिविहं तियकालगयंति दो सुगमा ॥ ५५॥ ज्ञायकशरीरं भावि तद्व्यतिरिक्तं तु भवति यद्वितीयम् । तत्र शरीरं त्रिविधं त्रयकालगतमिति द्वे सुगमे ॥ ५५॥
55. The second (quasi-attention-privation aspect of Karma, No-agama Dravya Karma Nikshepa) is (of 3 kinds). The knowers' body (Jnayaka sharira), future (body, Bhavi), other-than-these-two (Tadvyatirikta). Of these (the knower's) body (is) of 3 kinds with reference to the three times, (past, present, and future). Of these, two (i. e., present body of the knower at the present time (Vartamána Jnayaka Sharira) and the future body (Anāgata Jnayaka Sharira), are easy (to understand).
भूदं तु चुदं चइदं चदंति तेधा चुदं सपाकेण । पडिदं कदलीघादपरिच्चागेणुणयं होदि ॥ ५६ ॥
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