Navya Kammagantha v6.p14

v6.p14

bhaṃgoṃ ke kahane kī sūcanāmātra karake mohanīya ke bhaṃga kahane kī pratijñā kī gaī hai
dasavīṃ se lekara teīsavīṃ gāthā taka mohanīyakarma ke aura caubīsavīṃ se lekara battīsavīṃ gāthā taka nāmakarma ke bandhādi sthānoṃ va unake saṃvedha bhaṃgoṃ kā vicāra kiyā gayā hai| isake anantara tetīsavīṃ se lekara bācanavīṃ gāthā taka avāntara prakṛtiyoṃ ke ukta saṃvedha bhaṃgoṃ ko jīvasamāsoṃ aura guṇasthānoṃ meṃ ghaṭita karake batāyā gayā hai| apanavīṃ gāthā meṃ gati ādi mārgaṇāoṃ ke sātha sat ādi āṭha anuyāgadvāroṃ meṃ unheṃ ghaṭita karane kī sūcanā dī gaī hai |
isake anantara varṇya viṣaya kā krama badalatā hai| cauvanavī gāthā meṃ udaya se udīraṇā ke svāmī kī viśeṣatā ko batalāne ke bāda pacapanavīṃ gāthā meṃ 41 prakṛtiyām̐ batalāī haiṃ, jinameṃ viśeṣatā hai| paścāt chappana se unasaṭhavīṃ gāthā taka pratyeka guṇasthāna meṃ bandha prakṛtiyoṃ kī saṃkhyā kā saṃketa kiyā hai| ikasaṭhavīṃ gāyā meṃ tīrthaṃkara nāma, devāyu aura narakāyu inakā satva tīna-tīna gatiyoṃ meṃ hī hotā hai, kintu inake sivāya śeṣa prakṛtiyoṃ kī sattā saba gatiyoṃ meṃ pāī jātī hai | isake bāda kī do gāthāoṃ meṃ anantānubandhī aura darśanamohanīya kī tīna prakṛtiyoṃ ke upaśamana aura kṣapaṇa ke svāmī kā nirdeśana karake cauṃsaṭhavīṃ gāthā meṃ krodhādi ke kṣapaṇa ke viśeṣa niyama kī sūcanā dī hai | isake bāda paiṃsaṭha se lekara unahattaravīṃ gāthā taka caudahaveṃ ayogikevalī guṇasthāna meṃ prakṛtiyoṃ ke vedana evaṃ udaya sambandhī vivecana karane ke anantara sattaravī gāthā meṃ siddhoṃ ke sukha kā varṇana kiyā hai |
isa prakāra grantha ke vayaṃ viṣaya kā kathana ho jāne ke paścāt do gāthāoṃ meṃ upasaṃhāra aura laghutā prakaṭa karate hue grantha samāpta kiyā gayā hai |

(17) The text has promised to describe the destruction of the mohaniya (delusive) karmas by simply mentioning their destruction. From the tenth to the twenty-third verses, the destruction of mohaniya karma has been discussed, and from the twenty-fourth to the thirty-second verses, the bondage and other aspects of nama karma have been considered, along with their respective sensory destructions. Subsequently, from the thirty-third to the eighty-ninth verses, the aforementioned sensory destructions of the avantar (intermediate) natures have been described as occurring in the jiva (soul) aggregates and guna sthana (quality-places). In the eighty-ninth verse, information has been provided about their occurrence in the eight anuyaga dvara (paths of practice), including gati (motion) and other margana (paths). After this, the order of the subject matter changes. In the ninety- fourth verse, after explaining the characteristics of the udaya (arising) and udirana (excitation) svami (lord), the ninety-fifth verse lists forty-one prakriti (natures) that possess special characteristics. Subsequently, from the ninety-sixth to the sixty-ninth verses, the number of bandha prakriti (bondage natures) in each guna sthana is indicated. In the sixty-first verse, it is stated that the tirthankara (liberated soul), deva (celestial being), and naraka (hell being) exist only in three gati (motions), while the remaining prakriti exist in all gati. The next two verses provide guidance on the upasaman (subduing) and kshapana (destruction) of the ananta anubandhi (infinitely connected) and darshan mohaniya (delusion of perception) prakriti, and the sixty-fourth verse describes the specific rules for the kshapana of krodha (anger) and other prakriti. From the sixty-fifth to the seventy-ninth verses, after discussing the vedana (feeling) and udaya (arising) of prakriti in the fourteenth ayogika kevali (non-liberated) guna sthana, the seventieth verse describes the happiness of the siddha (liberated souls). Thus, after the statement of the subject matter of the text, the last two verses conclude the text by expressing the summary and brevity.