Agam 14 Upang 03 Jivabhigam Sutra Stahanakvasi

SR No.: 003482
Original Sutra Author: N/A
Author: Madhukarmuni, Rajendramuni, Shobhachad Bharilla
Publisher: Agam Prakashan Samiti
Publication Year: 1989
Total Pages: 736
Language: Prakrit, Hindi
Classification: Book_Devnagari
File Size: 19 MB

Page 326

282] [जीवाजोवाभिगमसूत्र रहता है / कायस्थिति का अर्थ है-जीव की सामान्यरूप अथवा विशेषरूप से जो विवक्षित पर्याय है उसमें स्थित रहना / भवस्थिति में वर्तमान भव की स्थिति गृहीत होती है और कायस्थिति में जब तक जीव अपने जीवनरूप पर्याय से युक्त रहता है तब तक की स्थिति विवक्षित है ! प्रकृत प्रसंग में जीव की कायस्थिति पूछी गई है। जो प्राणों को धारण करे वह जीव है। प्राण दो प्रकार के हैं-द्रव्यप्राण और भावप्राण / पांच इन्द्रियां, मन-वचन-काय ये तीन बल, प्रायु और श्वासोच्छ्वास ये दस द्रव्यप्राण हैं और ज्ञान, दर्शन, सुख और वीर्य ये चार भावप्राण हैं / ' यहाँ दोनों प्रकार के प्राणों का ग्रहण है / अतः प्रश्न का भाव यह हुआ कि जीव प्राण धारणरूप जीवत्व की अपेक्षा से कब तक रहता है ? भगवान् ने उत्तर दिया कि सर्वकाल के लिए जीवरूप में रहता है। वह संसारी अवस्था में द्रव्य-भावप्राणों को लेकर प्रौर मुक्तावस्था में भावप्राणों को लेकर जीवित रहता है. अतएव सर्वाद्धा के जीवरूप में रहता है। एक भी क्षण ऐसा नहीं है कि जीव अपनी इस जीवनावस्था से रहित हो जाय / ___ अथवा 'जीव' पद से यहाँ किसी एक खास जीव का ग्रहण नहीं हुआ किन्तु जीव सामान्य का ग्रहण हुआ है / अतएव प्राणधारण लक्षण जीवत्व मानने में भी कोई दोष नहीं है। अर्थात् जीव जीव के रूप में गा दी। वह सदा जिया है. जीता है और जीता रहेगा। इस प्रकार जीव को लेकर सामान्य जीव की अपेक्षा कायस्थिति कही गई है। इसी प्रकार पृथ्वीकाय आदि के विषय में भी सामान्य विवक्षा ही जाननी चाहिए। पृथ्वीकाय भी पृथ्वीकायरूप में सामान्यरूप से सदैव रहेगा ही, कोई भी समय ऐसा नहीं होगा जब पृथ्वीकायिक जीव नहीं रहेंगे। इसलिए उनकी कायस्थिति सर्वाद्धा कही गई है / इस प्रकार गति, इन्द्रिय, कायादि द्वारों से जिस प्रकार प्रज्ञापना के अठारहवें 'काय स्थिति' नामक पद में कायस्थिति कही गई है, वह सब यहाँ कह लेनी चाहिए / वे द्वार बावीस हैं 1. जीव, 2. गति, 3. इन्द्रिय, 4. काय, 5. योग, 6. वेद, 7. कषाय, 8. लेश्या, 9. सम्यक्त्व, 10. ज्ञान, 11. दर्शन, 11. संयत, 13. उपयोग, 14. आहार, 15. भाषक, 16. परित्त, 17. पर्याप्त, 18. सूक्ष्म. 16. संज्ञी, 20. भवसिद्धिक, 21. अस्तिकाय और 22. चरम / इस प्रकार पृथ्वीकाय की तरह अप्, तेजस्, वायु, बनस्पति और त्रसकाय सम्बन्धी सूत्र भी समझ लेने चाहिए। निलेप सम्बन्धी कथन 101-2. पडप्पन्नपुढविकाइया णं भंते ! केवइकालस्स गिल्लेवा सिया? गोयमा ! जहण्णपदे असलेम्जाहि उस्सविणी-ओसप्पिणीहि उक्कोसपए असंखेज्जाहि उस्सप्पिणी ओसप्पिणीहि, जहन्नपदओ उक्कोसपए असंखेज्जगुणो, एवं जाव पडप्पन्नवाउक्काइया। 1. पंचेन्द्रियाणि त्रिविधं बलं च, उच्छवास-नि:श्वासमथान्यदायुः। प्राणा दशैते भगवभिरुक्तास्तेषां वियोजीकरणं तु हिंसा // 1 // 'ज्ञानादयस्तु भावप्राणा, मुक्तोऽपि जीवति स तेहिं / ' जीव गइंदिय काए जोए वेए कसाय लेस्सा य। सम्मत्त नाणदंसण संजय उवयोग आहारे // 1 // भासग परितपज्जत्त सुहुमसण्णी भवत्थि चरिमे य / एएसि तु पयाणं कायठिई होइ नायव्वा // 2 //

Translation AI Generated

## 282] [The Sutra on the Approach of the Soul (Jiva) remains / The meaning of "Kayasthiti" is - to remain in the general or specific form of the soul, which is the intended synonym / In "Bhavasthiti," the state of the present existence is assumed, and in "Kayasthiti," the state is intended as long as the soul remains with its life-form synonym! In the present context, the Kayasthiti of the soul is asked. The one who sustains life is the soul. There are two types of life - Dravya-pran and Bhava-pran / Five senses, mind-speech-body these three forces, lifespan and breathing, these ten are Dravya-pran, and knowledge, perception, happiness, and vitality, these four are Bhava-pran / Here, both types of life are taken / Therefore, the meaning of the question is - how long does the soul remain in the form of life, in terms of sustaining life? The Lord answered that the soul remains in the form of life for all time. It remains alive in the worldly state by taking Dravya-Bhava-pran, and in the liberated state by taking Bhava-pran. Therefore, it remains in the form of life for all time. There is not a single moment when the soul is devoid of this state of life / Or, the word "Jiva" here does not refer to a specific soul, but to the soul in general / Therefore, there is no fault in considering life-sustaining as the characteristic of the soul. That is, the soul remains in the form of the soul. It has always lived, lives, and will continue to live. Thus, Kayasthiti is said in relation to the general soul, taking the soul / Similarly, in the case of the Earth-body (Prithvi-kaya) etc., the general meaning should be understood. The Earth-body will also always remain in the form of the Earth-body, generally, there will never be a time when there will be no Earth-bodied beings. Therefore, their Kayasthiti is said to be for all time / Thus, the way Kayasthiti is said in the eighteenth "Kayasthiti" word of the understanding through the doors of motion, senses, body, etc., should be said here / These doors are twenty-two: 1. Soul, 2. Motion, 3. Senses, 4. Body, 5. Yoga, 6. Vedas, 7. Passions, 8. Leshya, 9. Rightness, 10. Knowledge, 11. Perception, 12. Restraint, 13. Use, 14. Food, 15. Speaker, 16. Protection, 17. Sufficient, 18. Subtle, 19. Knower, 20. Existence-Proving, 21. Existing-Body, and 22. Ultimate / Thus, the Sutras related to Water-body (Ap), Fire-body (Tejas), Air-body (Vayu), Plant-body (Vanaspati), and Animal-body (Trasa-kaya) should also be understood like the Earth-body. The statement related to the non-attachment is 101-2. "O Venerable! For how long is the Earth-body (Padappanna-puthvikaiya)?" "Go-yama! 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