Agam 15 Upang 04 Pragnapana Sutra Stahanakvasi

SR No.: 003483
Original Sutra Author: Shyamacharya
Author: Madhukarmuni, Gyanmuni, Shreechand Surana, Shobhachad Bharilla
Publisher: Agam Prakashan Samiti
Publication Year: 1983
Total Pages: 1524
Language: Prakrit, Hindi
Classification: Book_Devnagari
File Size: 37 MB

Page 1330

अट्ठाईसवाँ आहारपद] [135 [3] सिद्धा अणाहारगा। [1887-3] सिद्ध अनाहारक होते हैं / [4[ अवसेसाणं तियभंगो। [1887-4] शेष सभो (सम्यग्दृष्टि जोवों) में (एकत्व को अपेक्षा से) तोन भंग (पूर्ववत्) होते हैं। 1888. मिच्छट्ठिीसु जीवेगिदियवज्जो तियभंगो। [1888] मिथ्यादृष्टियों में समुच्चय जीव और एकेन्द्रियों को छोड़ कर (प्रत्येक में) तीनतीन भंग पाये जाते हैं। 1886. [1] सम्मामिच्छट्ठिी णं भंते ! कि आहारए अणाहारए ? गोयमा ! आहारए, णो अणाहारए / [1886-1 प्र.] भगवन् ! सम्यमिथ्यादृष्टि जीव आहारक होता है या अनाहारक ? {1886-1 उ.] गौतम ! वह अाहारक होता है, अनाहारक नहीं। [2] एवं एगिदिय-विलिदियवज्ज जाव वेमाणिए / [1886-2] एकेन्द्रिय और विकलेन्द्रिय को छोड़ कर यावत् वैमानिक पर्यन्त इसी प्रकार (का कथन करना चाहिए।) [3] एवं पुहत्तेण वि / दारं 5 // [1889-3] बहुत्व की अपेक्षा से भी इसी प्रकार की वक्तव्यता समझनी चाहिए। [पंचमद्वार] विवेचन-दृष्टि की अपेक्षा से आहारक-अनाहारक-प्ररूपणा--प्रस्तुत में सम्यग्दृष्टि पद का अर्थ-औपशमिक, सास्वादन, क्षायोपशमिक और वेदक तथा क्षायिक सम्यक्त्व वाले समझना चाहिए, क्योंकि यहाँ सामान्यपद से सम्यग्दृष्टि शब्द प्रयुक्त किया गया है / औपमिक सम्यग्दृष्टि आदि प्रसिद्ध हैं / वेदक सम्यग्दृष्टि वह है, जो क्षायोपशमिक सम्यक्त्व के चरम समय में हो और जिसे अगले ही समय में क्षायिक सम्यक्त्व की प्राप्ति होने वाली हो। सम्यग्दृष्टि जीवादि पदों में एकत्व और बहुत्व की अपेक्षा से क्रमश : एक-एक भंग कहना चाहिए / यथा जीव आदि पदों में एकत्वापेक्षया---कदाचित् एक आहारक और एक अनाहारक, यह एक भंग और बहुत्व की अपेक्षा-बहुत आहारक और बहुत अनाहारक, यह एक भंग होता है / इनमें पृथ्वीकायिकादि एकेन्द्रियों की वक्तव्यता नहीं कहनी चाहिए, क्योंकि इनमें सम्यग्दृष्टि और सम्यग्मिथ्यादृष्टि दोनों का प्रभाव होता है। विकलेन्द्रिय सम्यग्दष्टियों में पूर्वोक्तवत् छह भंग कहने चाहिए। द्वीन्द्रियादि तीन विकलेन्द्रियों में अपर्याप्त अवस्था में सास्वादन-सम्यक्त्व की अपेक्षा से सम्यग्दृष्टित्व समझना चाहिए। सिद्ध क्षायिक सम्यक्त्वी होते हैं और सदैव अनाहारक होते हैं। शेष अर्थात् नैरयिकों, भवनपतियों, पंचेन्द्रियतिर्यञ्चों, मनुष्यों, वाणव्यन्तरों, ज्योतिष्कों और वैमानिकों में जो सम्यग्दृष्टि हैं, पूर्वोक्त युक्ति से उनमें तीन भंग पाये जाते हैं /

Translation AI Generated

[Twenty-eighth Dietary Chapter] [135 [3] Siddhas are Anaharaga. [1887-3] Siddhas are Anaharaka. [4] There are three bhangas (as before) in the remaining (Samyagdrsti beings) due to the expectation of oneness. [1887-4] There are three bhangas (as before) in the remaining (Samyagdrsti beings) due to the expectation of oneness. 1888. There are three bhangas in each of the Mithyadrsti beings, excluding the aggregate beings and the one-sensed beings. [1888] There are three bhangas in each of the Mithyadrsti beings, excluding the aggregate beings and the one-sensed beings. 1886. [1] Sammamicchatthi, Namaha! Is the Samyagmithyadrsti being Aharaka or Anaharaka? [1886-1 Pr.] Bhagavan! Is the Samyagmithyadrsti being Aharaka or Anaharaka? {1886-1 U.] Gautama! He is Aharaka, not Anaharaka. [2] Similarly, excluding the one-sensed and the multi-sensed, up to the Vaimanika. [1886-2] Similarly, excluding the one-sensed and the multi-sensed, up to the Vaimanika. [3] Similarly, from the perspective of plurality. [1889-3] Similarly, from the perspective of plurality. [Panchamdvara] From the perspective of the discerning vision, the Aharaka-Anaharaka-classification presented here should be understood as referring to the Samyagdrsti beings who are Aupashmika, Sasvadana, Kshayopaashmika, Vedaka, and Kshayika Samyaktva, because the term Samyagdrsti is used here as a general term. [Panchamdvara] From the perspective of the discerning vision, the Aharaka-Anaharaka-classification presented here should be understood as referring to the Samyagdrsti beings who are Aupashmika, Sasvadana, Kshayopaashmika, Vedaka, and Kshayika Samyaktva, because the term Samyagdrsti is used here as a general term. The Aupamika Samyagdrsti, etc., are well-known. [The Aupamika Samyagdrsti, etc., are well-known. The Vedaka Samyagdrsti is the one who is in the final stage of Kshayopaashmika Samyaktva and who is about to attain Kshayika Samyaktva in the next moment. [The Vedaka Samyagdrsti is the one who is in the final stage of Kshayopaashmika Samyaktva and who is about to attain Kshayika Samyaktva in the next moment. In the case of the Samyagdrsti beings, etc., one should say one bhang for each of them, respectively, from the perspective of oneness and plurality. [In the case of the Samyagdrsti beings, etc., one should say one bhang for each of them, respectively, from the perspective of oneness and plurality. For example, from the perspective of oneness in the case of beings, etc., there is one Aharaka and one Anaharaka, this is one bhang, and from the perspective of plurality, there are many Aharakas and many Anaharakas, this is one bhang. [For example, from the perspective of oneness in the case of beings, etc., there is one Aharaka and one Anaharaka, this is one bhang, and from the perspective of plurality, there are many Aharakas and many Anaharakas, this is one bhang. One should not speak of the one-sensed beings, etc., because they are influenced by both Samyagdrsti and Samyagmithyadrsti. [One should not speak of the one-sensed beings, etc., because they are influenced by both Samyagdrsti and Samyagmithyadrsti. In the case of the multi-sensed Samyagdrsti beings, one should say six bhangas as mentioned before. [In the case of the multi-sensed Samyagdrsti beings, one should say six bhangas as mentioned before. In the case of the two-sensed, etc., three multi-sensed beings, one should understand Samyagdrsti from the perspective of Sasvadana-Samyaktva in the state of inadequacy. [In the case of the two-sensed, etc., three multi-sensed beings, one should understand Samyagdrsti from the perspective of Sasvadana-Samyaktva in the state of inadequacy. Siddhas are Kshayika Samyaktvi and are always Anaharaka. [Siddhas are Kshayika Samyaktvi and are always Anaharaka. The remaining, i.e., the Nairyikas, Bhavanapatis, Panchendriya Tiryanchas, Manusyas, Vanavyantaras, Jyotishkas, and Vaimanikas, who are Samyagdrsti, have three bhangas in them according to the aforementioned method. [The remaining, i.e., the Nairyikas, Bhavanapatis, Panchendriya Tiryanchas, Manusyas, Vanavyantaras, Jyotishkas, and Vaimanikas, who are Samyagdrsti, have three bhangas in them according to the aforementioned method.