Shatkhandagam

SR No.: 600006
Original Sutra Author: Pushpadant, Bhutbali
Publisher: Walchand Devchand Shah Faltan
Publication Year: 1965
Total Pages: 966
Language: Sanskrit, Hindi
Classification: Manuscript
File Size: 20 MB

Page 134

१, १, १८.]
संतपरूवणाए ओघणिद्देसो
नहीं किया है वह क्षपकश्रेणिपर तथा जिसने उसका उपशम अथवा क्षय नहीं किया है वह उपशमश्रेणिपर नहीं चढ़ सकता है।
अब बादर कषायवाले गुणस्थानोंमें अन्तिम गुणस्थानका प्रतिपादन करनेके लिये सूत्र कहते हैं
अणियट्टि-बादर-सांपराइय-पविठ्ठ-सुद्धिसंजदेसु अस्थि उवसमा खवा ॥ १७॥
सामान्यसे अनिवृत्ति-बादर-सांपरायिक-प्रविष्ट-शुद्धि-संयतोंमें उपशमक भी होते हैं और क्षपक भी होते हैं |॥ १७ ॥
__ समान समयवर्ती जीवोंके परिणामोंकी भेदरहित वृत्तिको अनिवृत्ति कहते हैं। अथवा निवृत्ति शब्दका अर्थ व्यावृत्ति भी होता है। अतएव जिन परिणामोंकी व्यावृत्ति अर्थात् विसदृशभावसे परिणमन नहीं होता है उन्हें अनिवृत्तिकरण कहते हैं। इस गुणस्थानमें भिन्न समयवर्ती जीवोंके परिणाम सर्वथा विसदृश और एकसमयवर्ती जीवोंके परिणाम सर्वथा सदृश ही होते हैं। अभिप्राय यह है कि अन्तर्मुहूर्त मात्र अनिवृत्तिकरणके कालमेंसे किसी एक समयमें रहनेवाले अनेक जीव जिस प्रकार शरीरके आकार, अवगाहन व वर्ण आदि बाह्य स्वरूपसे और ज्ञानोपयोग आदि अन्तरंगस्वरूपसे परस्पर भेदको प्राप्त होते हैं उस प्रकार वे परिणामोंके द्वारा भेदको नहीं प्राप्त होते। उनके प्रत्येक समयमें उत्तरोत्तर अनन्तगुणी विशुद्धिसे बढ़ते हुए परिणाम ही पाये जाते हैं।
सूत्रमें जो ‘बादर' शब्दका ग्रहण किया है उसके अन्तदीपक होनेसे पूर्ववर्ती समस्त गुणस्थान बादर (स्थूल ) कषायवाले ही होते हैं, ऐसा समझना चाहिए । सांपराय शब्दका अर्थ कषाय और स्थूलका अर्थ बादर है। इससे यह अभिप्राय हुआ कि जिन संयत जीवोंकी विशुद्धि भेदरहित स्थूल कषायरूप परिणामोंमें प्रविष्ट हुई है उन्हें अनिवृत्तिबादर-सांपराय-प्रविष्ट-शुद्धि-संयत कहते हैं।
ऐसे संयतोमें उपशमक और क्षपक दोनों प्रकारके जीव होते हैं । अब कुशील जातिके मुनियोंके अन्तिम गुणस्थानके प्रतिपादनार्थ आगेका सूत्र कहते हैंसुहुमसांपराइय-पविट्ठ-सुद्धि-संजदेसु अत्थि उवसमा खवा ॥ १८ ॥ सामान्यसे सूक्ष्मसांपराय-प्रविष्ट-शुद्धिसंयतोंमें उपशमक और क्षपक दोनों होते हैं ॥१८॥
सांपरायका अर्थ कपाय है, सूक्ष्म कषायको सूक्ष्मसांपराय कहते हैं। उसमें जिन संयतोंकी शुद्धिने प्रवेश किया है उन्हें सूक्ष्मसांपराय-प्रविष्ट-शुद्धिसंयत कहते हैं। उनमें उपशमक और क्षपक दोनों होते हैं। यहां चारित्रमोहनीयकी अपेक्षा क्षायिक और औपशमिक भाव हैं । सम्यग्दर्शनकी अपेक्षा क्षपकश्रेणिवाला क्षायिक भावसे तथा उपशमश्रेणिवाला औपशमिक और क्षायिक इन दोनों भावोंसे युक्त होता है, क्योंकि, दोनों ही सम्यक्त्वोंसे उपशमश्रेणिका चढ़ना संभव है।

Translation AI Generated

[1, 1, 18.]
The one who has not destroyed the karmas is not on the path of destruction, and the one who has not subdued them is not on the path of subduing.
Now, to explain the final stage of the Gunasthana for those with coarse karmas, the sutra says:
Aṇiyatṭi-bādar-sāmparāiya-paviṭṭha-sudhisanjadēsu asthi uvasamā khava || 17 ||
In those who are generally free from karmas, coarse, karmic, and have entered into purity, there are both those who subdue and those who destroy. || 17 ||
The uninterrupted flow of the results of the karmas of those who are simultaneously present is called anivṛtti. Or, the word nivṛtti also means cessation. Therefore, those results which do not cease, i.e., do not change into a different form, are called anivṛttikaraṇa. In this Gunasthana, the results of those who are present at different times are completely different, and the results of those who are present at the same time are completely similar. The meaning is that in the time of anivṛttikaraṇa, which is only a moment, many beings who are present at the same time, just as they are different from each other in their external form, such as the size, shape, and color of their bodies, and in their internal form, such as their knowledge and use, they do not become different from each other through their results. They only have results that increase in infinite purity from one moment to the next.
The word 'bādar' used in the sutra should be understood as meaning that all the previous Gunasthana are bādar (coarse) and have karmas. The word sāmparāya means karma, and the word sthūla means bādar. This means that those beings who are restrained and whose purity has entered into coarse karmic results are called anivṛtti-bādar-sāmparāya-praviṣṭa-śuddhi-sanjata.
There are both those who subdue and those who destroy among such restrained beings. Now, to explain the final stage of the Gunasthana for the monks of the Kuśīla jati, the next sutra says:
Suhumasāmparāiya-paviṭṭha-sudhisanjadēsu asthi uvasamā khava || 18 ||
Generally, in those who are restrained, have entered into subtle karmas, and have attained purity, there are both those who subdue and those who destroy. || 18 ||
The word sāmparāya means karma, and subtle karma is called suhumasāmparāya. Those restrained beings whose purity has entered into subtle karmas are called suhumasāmparāya-praviṣṭa-śuddhi-sanjata. There are both those who subdue and those who destroy among them. Here, there are both karmic and subduing emotions, as opposed to those who are attached to the conduct. As opposed to right faith, those who destroy are attached to karmic emotions, and those who subdue are attached to both subduing and karmic emotions, because both can ascend to the path of subduing through right conduct.