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 142

१, १, ३४ ]
संतपरूवणाए इंदियमग्गणा
[ १७
जिन जीवोंके बादर नामकर्मका उदय पाया जाता है वे बादर कहे जाते हैं । जिनके सूक्ष्म नामकर्मका उदय पाया जाता है वे सूक्ष्म कहलाते हैं । बादर नामकर्मका उदय दूसरे मूर्त पर्यायोंसे रोके जाने योग्य शरीरको उत्पन्न करता है, तथा सूक्ष्म नामकर्म दूसरे मूर्त पदार्थों के द्वारा नहीं रोके जानेके योग्य शरीरको उत्पन्न करता है ।
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बादर और सूक्ष्म दोनों ही पर्याप्तक और अपर्याप्तकके भेदसे दो दो प्रकारके हैं। उनमेंसे जो पर्याप्त नामकर्मके उदयसे युक्त होते हैं उनको पर्याप्तक और जो अपर्याप्त नामकर्मके उदयसे युक्त होते हैं उन्हें अपर्याप्तक कहते हैं । पर्याप्तक जीव इन छह पर्याप्तियोंसे निष्पन्न होते हैंआहारपर्याप्ति, शरीरपर्याप्ति, इन्द्रियपर्याप्ति, आनपानपर्याप्ति, भाषापर्याप्ति और मनः पर्याप्ति । शरीर नामकर्मके उदयसे जो आहारवर्गणारूप पुद्गलस्कंध आत्माके साथ सम्बद्ध होकर खलभाग और रसभागरूप पर्याय से परिणमन करनेरूप शक्तिके कारण होते हैं उनकी प्राप्तिको आहारपर्याप्ति कहते हैं। यह आहारपर्याप्त शरीर ग्रहण करनेके प्रथम समयसे लेकर एक अन्तर्मुहूर्तमें निष्पन्न होती है । उस खलभागको हड्डी आदि कठोर अवयवोंके स्वरूपसे तथा रसभागको रस, रुधिर, वसा और वीर्य आदि द्रव अवयव स्वरूपसे परिणत होनेवाले औदारिक आदि तीन शरीरोंकी शक्तिसे युक्त पुद्गलस्कन्धोंकी प्राप्तिको शरीरपर्याप्ति कहते हैं । यह शरीरपर्याप्ति आहारपर्याप्ति के पश्चात् एक अन्तर्मुहूर्तमें पूर्ण होती है । जो पुद्गल योग्य देशमें स्थित रूपादिविशिष्ट पदार्थके ग्रहण करने रूप शक्तिकी उत्पत्तिमें सहायक होते हैं उनकी प्राप्तिको इन्द्रियपर्याप्त कहते हैं । यह इन्द्रियपर्याप्ति शरीरपर्याप्ति के पश्चात् एक अन्तर्मुहूर्तमें पूर्ण होती है । उच्छ्वास और निःश्वासरूप शक्तिकी उत्पत्ति के कारणभूत पुद्गलोंकी प्राप्तिको आनपानपर्याप्ति कहते हैं । यह पर्याप्ति इन्द्रियपर्याप्तिके पश्चात् अन्तर्मुहूर्त कालमें पूर्ण होती है । जो पुद्गल भाषावर्गणाके स्कन्धके निमित्तसे चार प्रकारकी भाषारूपसे परिणमन करने की शक्तिके कारणभूत होते हैं उनकी प्राप्तिको भाषापर्याप्ति कहते हैं । यह भी आनपानपर्याप्ति के पश्चात् एक अन्तर्मुहूर्तमें पूर्ण होती है । मनोवर्गणाके स्कन्धसे उत्पन्न हुए जो पुद्गल अनुभूत पदार्थके स्मरणकी शक्तिमें निमित्त होते हैं उन्हें मनः पर्याप्ति कहते हैं । अथवा, द्रव्यमनके आलम्बनसे जो अनुभूत पदार्थके स्मरण करनेकी शक्ति उत्पन्न होती है उसे मनःपर्याप्ति कहते हैं । इन छहों पर्याप्तियोंका प्रारम्भ एक साथ हो जाता है, क्योंकि, उन सबका अस्तित्व जन्मसमय से लेकर माना गया है । परन्तु उनकी पूर्णता क्रमसे ही होती है । इन पर्याप्तियोंकी अपूर्णताको अपर्याप्त कहते हैं । अपर्याप्त नामकर्मके उदयसे जिन जीवोंकी शरीरपर्याप्ति पूर्ण नहीं हो पाती है और बीचमें ही मरण हो जाता है उन्हें अपर्याप्त कहते हैं । पर्याप्त नामकर्मके उदयके होते हुए भी पर्याप्तियां जब तक पूर्ण नहीं हो जाती हैं तब तक उस अवस्थाको निर्वृत्यपर्याप्तक कहते हैं ।
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इस प्रकार एकेन्द्रियोंके भेद-प्रभेदोंका कथन करके अब द्वीन्द्रियादिक जीवोंके भेदोंका कथन करनेके लिये उत्तरसूत्र कहा जाता है
छ ३

Translation AI Generated

[1, 1, 34]
The beings whose badar karma is active are called badar. Those whose subtle karma is active are called subtle. The badar karma produces a body that can be prevented from arising by other material substances, while the subtle karma produces a body that cannot be prevented from arising by other material substances.
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Both badar and subtle are of two types, sufficient and insufficient. Those who have the active sufficient karma are called sufficient, and those who have the active insufficient karma are called insufficient. Sufficient beings are produced by these six sufficiencies: food sufficiency, body sufficiency, sense organ sufficiency, breath sufficiency, speech sufficiency, and mind sufficiency.
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The attainment of the pudgala skandha, which is in the form of food category and is associated with the soul, due to the power of transformation from the form of the rough part and the juice part, is called food sufficiency. This food sufficiency is completed within one antarmukhurta from the time of taking the body. The attainment of the pudgala skandha, which is endowed with the power of the three bodies, namely, the audarik, etc., which are transformed from the form of the rough part into the form of bones, etc., hard components, and from the form of the juice part into the form of juice, blood, fat, and semen, etc., fluid components, is called body sufficiency. This body sufficiency is completed within one antarmukhurta after food sufficiency. The attainment of the pudgala, which helps in the generation of the power of taking the substance, which is specific in form, etc., located in the appropriate place, is called sense organ sufficiency. This sense organ sufficiency is completed within one antarmukhurta after body sufficiency. The attainment of the pudgala, which is the cause of the generation of the power in the form of inhalation and exhalation, is called breath sufficiency. This sufficiency is completed within one antarmukhurta after sense organ sufficiency. The attainment of the pudgala, which is the cause of the power of transformation into four types of speech from the skandha of the speech category, is called speech sufficiency. This is also completed within one antarmukhurta after breath sufficiency. The pudgala, which is generated from the skandha of the mind category and is instrumental in the power of remembering the experienced object, is called mind sufficiency. Or, the power of remembering the experienced object, which is generated from the support of the dravya mind, is called mind sufficiency. The beginning of all these six sufficiencies occurs simultaneously, because their existence is considered from the time of birth. But their completion occurs sequentially. The incompleteness of these sufficiencies is called insufficiency. Those beings whose body sufficiency is not completed due to the active insufficient karma and who die in between are called insufficient. Even when the sufficient karma is active, the state until the sufficiencies are completed is called nirvritti sufficient.
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Thus, having stated the distinctions of the one-sensed beings, the next sutra is said to state the distinctions of the two-sensed, etc., beings.
Ch 3