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 311

१८६ ]
छक्खंडागमे जीवट्ठाणं
[१, ६, ९६
आनत कापसे लेकर नौ ग्रैवेयक पर्यन्त विमानवासी देवोंमें मिथ्यादृष्टि और असंयतसम्यग्दृष्टियोंका अन्तर कितने काल होता है ? नाना जीवोंकी अपेक्षा अन्तर नहीं होता, निरन्तर है ॥
एगजीवं पडुच्च जहण्णेण अंतोमुहुत्तं ।। ९६ ॥ एक जीवकी अपेक्षा उनका जघन्य अन्तर अन्तर्मुहूर्त मात्र होता है ॥ ९६ ।।
उक्कस्सेण वीसं बावीसं तेवीसं चउवीसं पणवीसं छब्बीसं सत्तावीसं अट्ठावीसं ऊणत्तीसं तीसं एक्कत्तीसं सागरोवमाणि देसूणाणि ॥ ९७ ॥
___एक जीवकी अपेक्षा आनत-प्राणत, आरण-अच्युत कल्प और नौ ग्रैवेयकवासी देवोंमें मिथ्यादृष्टि और असंयतसम्यग्दृष्टि देवोंका उत्कृष्ट अन्तर कुछ कम वीस, बाईस, तेईस, चौबीस, पच्चीस, छब्बीस, सत्ताईस, अट्ठाईस, उनतीस, तीस और इकतीस सागरोपम प्रमाण होता है ॥९७॥
सासणसम्मादिहि-सम्मामिच्छादिट्ठीणं सत्थाणमोघं ।। ९८ ॥
उक्त आनतादि देवोंमें सासादनसम्यग्दृष्टि और सम्यग्मिथ्यादृष्टि देवोंके अन्तरकी प्ररूपणा स्वस्थान ओघके समान है ॥ ९८ ॥
अणुदिसादि जाव सव्वट्ठसिद्धिविमाणवासियदेवेसु असंजदसम्मादिट्ठीणमंतरं केवचिरं कालादो होदि ? णाणाजीवं पडुच्च णत्थि अंतरं, णिरंतरं ।। ९९ ॥
अनुदिशोंसे लेकर सर्वार्थसिद्धि तकके विमानवासी देवोंमें असंयतसम्यग्दृष्टि देवोंका अन्तर कितने काल होता है ? नाना जीवोंकी अपेक्षा अन्तर नहीं होता, निरन्तर है ॥ ९९ ॥
एगजीवं पडुच्च णस्थि अंतरं, णिरंतरं ।। १०० ॥ एक जीवकी अपेक्षा उक्त देवोंमें अन्तर नहीं होता, निरन्तर है ॥ १० ॥
इसका कारण यह है कि इन अनुदिश आदि विमानवासी देवोंमें एक असंयत गुणस्थानके ही सम्भव होनेसे उनका अन्य गुणस्थानमें जाना सम्भव नहीं है ।
___ इंदियाणुवादेण एइंदियाणमंतरं केवचिरं कालादो होदि ? णाणाजीवं पडुच्च णत्थि अंतरं, निरंतरं ॥ १०१ ॥
इन्द्रियमार्गणाके अनुवादसे एकेन्द्रियोंका अन्तर कितने काल होता है ? नाना जीवोंकी अपेक्षा अन्तर नहीं होता, निरन्तर है ॥ १०१ ॥
एगजीवं पडुच्च जहण्णेण खुद्दाभवग्गहणं ॥ १०२ ॥ एक जीवकी अपेक्षा एकेन्द्रियोंका जघन्य अन्तर क्षुद्रभवग्रहण मात्र होता है ॥ १०२॥ उक्कस्सेण वे सागरोवमसहस्साणि पुवकोडिपुधत्तेणब्भहियाणि ॥ १०३ ॥ एक जीवकी अपेक्षा एकेन्द्रियोंका उत्कृष्ट अन्तर पूर्वकोटिपृथक्त्वसे अधिक दो हजार

Translation AI Generated

Here is the English translation of the provided text while keeping the Sanskrit words intact:

---

**186**

In the Chakkhundāgama, regarding the life of beings:
How much time is there between the mithyādṛṣṭi (false-seeing) and asamyat-samyak-dṛṣṭi (indisciplined right-seeing) deities who reside in the ānatha kāpasa and up to the nine Graiveyaka (heavenly) beings? There is no difference concerning various lives; it is continuous.

*Eka jīvam paḍucca jahāṇṇa ante muhuttaṁ.* (96)
In comparison to one jīva (soul), their great difference is merely an antar-muhūrt (a very short moment).

*Ukkasseṇa vīssaṁ bāvīssaṁ teviṁ chaurīssaṁ paṇaviṁ chaḍḍīssaṁ suttāviṁ aṭṭhāviṁ ūṇattiṁ tīṁ ekkaṭṭhiṁ sāgarovamaṇi desūṇāṇi.* (97)
In relation to one jīva, the excellence of differences among ānathapraṇata (life-force) beings, āraṇa (a particular category) beings, and deities of the nine Graiveyakas with mithyādṛṣṭi and asamyat-samyak-dṛṣṭi is found to be somewhat less than twenty, twenty-two, twenty-three, twenty-four, twenty-five, twenty-six, twenty-seven, twenty-eight, twenty-nine, thirty, and thirty-one sāgaropama (sea-like measures).

*Sāsaṇasammādihi-sammāmicchādiṭṭhiṇaṁ sattāṇamohaṁ.* (98)
Among the aforementioned ānatha and other deities, the differences between sāsādanasamyak-dṛṣṭi and samyak-mithyādṛṣṭi deities are similar to śvādhi (a specific rank of being).

*Anudisaādi jāva savvattasiddhivimānavāsiyadevesu asamjadasammādhiṭṭhiṇaṁ kaʹvicchiraṁ kālādo hodi? Nānājīvaṁ paḍucca naṭṭhi antarṁ, niyantaram.* (99)
From the perspective of the anudisa (the first type of heavenly beings) to the sarvārtha-siddhi (fulfillment for all), how long is the duration of the differences among those having asamyat-samyak-dṛṣṭi deities? There is continuously no difference concerning various lives.

*Eka jīvam paḍucca naṭṭhi antarṁ, niyantaram.* (100)
Compared to one jīva, in those deities, there is no difference; it is continuous.

The reason for this is that among these anudisa and other heavenly beings, it is only possible for one to have an asamyat-quality-position, thus it is not feasible for them to move to another quality-position.

*Indriyānuvādeṇa eindriyāṇamantāṁ kaʹvicchiraṁ kālādo hodi? Nānājīvaṁ paḍucca naṭṭhi antarṁ, niyantaram.* (101)
In the context of the translation of indriya (senses), how long is the difference among one-indriyas? There is no difference concerning various lives; it is continuous.

*Eka jīvam paḍucca jahāṇṇa khuddābhavagghaṇaṁ.* (102)
In comparison to one jīva, the great difference among the one-indriyas is merely the grasp of trivial existence.

*Ukkasseṇa ve sāgarovama-sahassāṇi puvakoṭipudhattheṇabbharīyāṇi.* (103)
In comparison to one jīva, the excellence of differences among one-indriyas is more than two thousand from the standpoint of previous-class distinction.

---

Let me know if you need further assistance or explanations!