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 714

126] [ प्रज्ञापनासूत्र चारित्रपरिणाम-जीव का सामायिक-आदि चारित्ररूप परिणाम चारित्रपरिणाम है / (10) वेदपरिणाम--स्त्रोवेद आदि के रूप में जीव का परिणमन वेदपरिणाम दशविध जीवपरिणामों के क्रम की संगति-औदयिक अादि भाव के आश्रित सभी भाव गतिपरिणाम के विना प्रादुर्भूत नहीं होते / इसलिए सर्वप्रथम गतिपरिणाम का प्रतिपादन किया गया है / गतिपरिणाम के होने पर इन्द्रियपरिणाम अवश्य होता है, इसलिए उसके पश्चात् इन्द्रियपरिणाम कहा है / इन्द्रियपरिणाम के पश्चात् इष्ट-अनिष्टविषय के सम्पर्क से राग-द्वषपरिणाम उत्पन्न होता होता है / अत: इसके बाद कषायपरिणाम कहा है। कषायपरिणाम लेश्यापरिणाम का अविनाभावी है किन्तु लेश्यापरिणाम कषायपरिणाम के विना भी होता है / इसलिए कषायपरिणाम के पश्चात् लेश्यापरिणाम का निर्देश है। लेश्यापरिणाम योगपरिणामात्मक है, इसलिए लेश्यापरिणाम के अनन्तर योगपरिणाम का निर्देश किया है। योगपरिणत संसारी जीवों का उपयोग-परिणाम होता है, इसलिए योगपरिणाम के पश्चात् उपयोगपरिणाम का क्रम है। उपयोगपरिणाम होने पर ज्ञानपरिणाम उत्पन्न होता है / इस कारण उपयोगपरिणाम के अनन्तर ज्ञानपरिणाम कहा है / ज्ञानपरिणाम के दो रूप हैं-सम्यग्ज्ञानपरिणाम और मिथ्याज्ञानपरिणाम / ये दोनों परिणाम क्रमशः सम्यक्त्व, मिथ्यात्व (सम्यग्दर्शन, मिथ्यादर्शन) के विना नहीं होते, इसलिए ज्ञानपरिणाम के अनन्तर दर्शनपरिणाम कहा है। सम्यग्दर्शन-परिणाम के होने पर जीवों द्वारा जिनभगवान् के वचनश्रवण से अपूर्व-अपूर्व संवेग का आविर्भाव होने पर चारित्रावरणकर्म के क्षय-क्षयोपशम से चारित्रपरिणाम उत्पन्न होता है / इसलिए दर्शनपरिणाम के अनन्तर चारित्रपरिणाम कहा गया है / चारित्रपरिणाम के प्रभाव से महासत्त्वपुरुष वेदपरिणाम का विनाश करते हैं, इसलिए चारित्रपरिणाम के अनन्तर वेदपरिणाम का प्रतिपादन किया गया है।' नैरयिकों में दशविध-परिणामों को प्ररूपरणा--- ___638. रइया गतिपरिणामेणं गिरयगतिया, इवियपरिणामेणं पंचिदिया, कसायपरिणामेणं कोहकसाई वि जाव लोभकसाई वि, लेस्सापरिणामेणं कण्हलेस्सा वि णीललेस्सा वि काउलेस्सा वि, जोगपरिणामेणं मणजोगी वि वइजोगी वि कायजोगी वि, उवयोगपरिणामेणं सामारोव उत्ता वि अणागारोवउत्ता वि, णाणपरिणामेणं ग्रामिणिबोहियणाणी वि सुथणाणी वि प्रोहिणाणी वि, अण्णाणपरिणामेणं मतिअण्णाणी वि सुयप्रणाणी वि विभंगणाणी वि, दंसणपरिणामेणं सम्मद्दिट्टी वि मिच्छहिट्ठी वि सम्मामिच्छद्दिट्ठी वि, चरित्तपरिणामेणं णो चरित्तो णो चरित्ताचरित्तो अचरित्ती, वेदपरिणामेणं णो इथिवेयगा णो पुरिसबेयगा णपुसगवेयगा। [938] नैरयिक जीव गति-परिणाम को अपेक्षा नरकगतिक (नरकगति वाले) हैं; इन्द्रियपरिणाम से पंचेन्द्रिय हैं: कषाय-परिणाम से क्रोधकषायी यावत लोभकपायी हैं: लेश्या-परिणाम से कृष्णलेश्यावान् भी हैं, नीललेश्यावान् भो और कापोतलेश्यावान् भी हैं; योग-परिणाम से वे मनोयोगी, वचनयोगी और काययोगी भी हैं, उपयोग-परिणाम से साकारोपयोग (ज्ञानोपयोग) वाले भी हैं और अनाकारोपयोग (दर्शनोपयोग) वाले भी हैं ; ज्ञानपरिणाम से (वे) आभिनिबोधिक (मति) ज्ञानी भी हैं, श्रुतज्ञानी भी हैं और अवधिज्ञानी भी हैं, अज्ञानपरिणाम से (वे) मति-अज्ञानी भी हैं, 1. प्रज्ञापनासूत्र, मलय. वृत्ति, पत्रांक 285

Translation AI Generated

## [126] The fourfold nature of conduct, such as Samayika, etc., is the result of conduct (Charitraparinam) in the soul. (10) The transformation of the soul in the form of Strove, Veda, etc., is the Veda-parinam. The ten types of soul-transformation (Jivaparinam) are not manifested without the support of all the states of the sequence of Sangati-Audayika, etc., and the state of motion (Gatiparinam). Therefore, the state of motion (Gatiparinam) is first explained. When the state of motion (Gatiparinam) occurs, the state of sense organs (Indriyaparinam) is inevitable. Therefore, the state of sense organs (Indriyaparinam) is mentioned after it. After the state of sense organs (Indriyaparinam), the state of passions (Kshayaparinam) arises from contact with pleasant and unpleasant objects. Therefore, the state of passions (Kshayaparinam) is mentioned after it. The state of passions (Kshayaparinam) is inseparable from the state of subtle matter (Leshyaparinam), but the state of subtle matter (Leshyaparinam) can occur without the state of passions (Kshayaparinam). Therefore, the state of subtle matter (Leshyaparinam) is mentioned after the state of passions (Kshayaparinam). The state of subtle matter (Leshyaparinam) is the nature of the state of yoga (Yogaparinam). Therefore, the state of yoga (Yogaparinam) is mentioned after the state of subtle matter (Leshyaparinam). The state of use (Upayogaparinam) occurs in the transmigrating souls who are in the state of yoga (Yogaparinam). Therefore, the state of use (Upayogaparinam) is mentioned after the state of yoga (Yogaparinam). When the state of use (Upayogaparinam) occurs, the state of knowledge (Gyanaparinam) arises. Therefore, the state of knowledge (Gyanaparinam) is mentioned after the state of use (Upayogaparinam). There are two forms of the state of knowledge (Gyanaparinam) - the state of right knowledge (Samyaggyanaparinam) and the state of wrong knowledge (Mithyagyanaparinam). These two states are not possible without right conduct (Samyaktva) and wrong conduct (Mithyatva) (right faith (Samyagdarshan) and wrong faith (Mithyadarshan) respectively). Therefore, the state of faith (Darshanaparinam) is mentioned after the state of knowledge (Gyanaparinam). When the state of right faith (Samyagdarshanparinam) occurs, the soul, by hearing the words of the Jina, experiences the arising of unprecedented emotions, and the destruction and cessation of the conduct-covering karma (Charitravaranakarma) gives rise to the state of conduct (Charitraparinam). Therefore, the state of conduct (Charitraparinam) is mentioned after the state of faith (Darshanaparinam). Due to the influence of the state of conduct (Charitraparinam), the great souls destroy the state of Veda (Vedaparinam). Therefore, the state of Veda (Vedaparinam) is mentioned after the state of conduct (Charitraparinam).

## _638. The Nairyikas are those who are in the state of motion (Gatiparinam) and are like those who are in the hellish state (Narakagati). They are those who have five senses due to the state of sense organs (Indriyaparinam). They are those who are passionate with anger (Krodhakashayi) and so on up to those who are passionate with greed (Lobhakashayi) due to the state of passions (Kshayaparinam). They are those who have black subtle matter (Krishna leshya) and so on up to those who have pigeon-colored subtle matter (Kapoteleshya) due to the state of subtle matter (Leshyaparinam). They are those who are mentally focused (Manoyogi), verbally focused (Vachanayogi), and physically focused (Kayayogi) due to the state of yoga (Yogaparinam). They are those who have the use of form (Sakaroupayog) and those who have the use of formlessness (Anakaroupayog) due to the state of use (Upayogaparinam). They are those who have knowledge of the self (Abhinibodhik (mati) gyani), those who have knowledge of scriptures (Shrutagnyani), and those who have knowledge of perception (Avadhigyani) due to the state of knowledge (Gyanaparinam). They are those who are ignorant of the self (Mati-agnyani), those who are ignorant of scriptures (Shrutagnyani), and those who are ignorant of perception (Avadhigyani) due to the state of ignorance (Agnyanaparinam). They are those who have right faith (Sammadditi), those who have wrong faith (Micchahitti), and those who have right wrong faith (Samm-amicchaditti) due to the state of faith (Darshanaparinam). They are those who have no conduct (No charitto), those who have conduct (No charittacharitto), and those who have no conduct (Acharitti) due to the state of conduct (Charitraparinam). They are those who are not in this world (No ithiviyaga), those who are not in the human world (No purisabaiyaga), and those who are not in the world of the non-human (Napusagaveyaga) due to the state of Veda (Vedaparinam). [938] The Nairyika souls are those who are in the state of motion (Gatiparinam) and are like those who are in the hellish state (Narakagati).