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 385

२६०]
छक्खंडागमे जीवट्ठाणं
[१, ९-१, ३
इदाणिं पगडिसमुकित्तणं कस्सामो ॥३॥ अब प्रकृतियोंके स्वरूपका निरूपण करेंगे ॥ ३ ॥
प्रकृतियोंके समुत्कीर्तनको प्रकृतिसमुत्कीर्तन. कहते हैं । प्रकृतिसमुत्कीर्तनसे अभिप्राय प्रकृतियोंके स्वरूपका निरूपण करनेका है । वह प्रकृतिसमुत्कीर्तन मूलप्रकृतिसमुत्कीर्तन और उत्तरप्रकृतिसमुत्कीर्तनके भेदसे दो प्रकारका है । द्रव्यार्थिक नयकी अपेक्षा अपने अन्तर्गत समस्त भेदोंका संग्रह करनेवाली प्रकृतिका नाम मूलप्रकृति है । पर्यायार्थिक नयकी विवक्षासे पृथक् पृथक् अवयववाली प्रकृतिको उत्तरप्रकृति कहते हैं । इनमेंसे यहां पहिले समस्त उत्तरप्रकृतियोंका संग्रह करनेवाली मूलप्रकृतियोंकी प्ररूपणा की जाती है ।
तं जहा ॥ ४ ॥ णाणावरणीयं ॥ ५॥ वह प्रकृतिसमुत्कीर्तन इस प्रकार है ॥ ४ ॥ ज्ञानावरणीय कर्म है ॥ ५ ॥
ज्ञान, अवबोध, अवगम और परिच्छेद ये सब एकार्थवाचक नाम हैं । इस ज्ञानका जो आवरण करता है वह ज्ञानावरणीय कर्म कहलाता है । 'ज्ञानावरणीय ' कहनेसे यह अभिप्राय समझना चाहिए कि जीवके लक्षणभूत ज्ञानका आवरण तो हो सकता है, किन्तु उसका विनाश कभी भी सम्भव नहीं है । कारण यह कि यदि ज्ञान और दर्शनका सर्वथा विनाश माना जाय तो जीवका भी विनाश अनिवार्य प्राप्त होगा, क्योंकि, लक्षणसे रहित लक्ष्य नहीं पाया जाता है । परन्तु ऐसा सम्भव नहीं है । यथार्थतः अक्षरके अनन्तवें भाग मात्र सबसे जघन्य ज्ञान निरन्तर प्रगट रहता है- उसका कभी आवरण नहीं होता । इस ज्ञान गुणका जो आवारक है वह ज्ञानावरणीय कर्म है जो पौद्गलिक होकर प्रवाहवरूपसे अनादिनिधन है ।
दसणावरणीयं ॥६॥ दर्शनावरणीय कर्म है ॥ ६ ॥
आत्मविषयक उपयोगको दर्शन कहते हैं । ज्ञान जहां बाह्य अर्थोको विषय करता है वहां दर्शन अंतरंगको विषय करता है, यह इन दोनोंमें विशेषता है । ज्ञानके समान इस दर्शन गुणका भी कभी निर्मूल विनाश नहीं होता, क्योंकि, अन्यथा तत्स्वरूप जीवके भी विनाशका प्रसंग दुर्निवार होगा । इस प्रकारके दर्शन गुणका जो आवरण करता है वह दर्शनावरणीय कर्म है । अभिप्राय यह है कि जो पुद्गलस्कन्ध मिथ्यात्व, असंयम, कषाय और योगके द्वारा कर्मस्वरूपसे परिणत होकर जीवके साथ सम्बन्धको प्राप्त होता हुआ दर्शन गुणका आवरण करता है उसे दर्शनावरणीय कर्म समझना चाहिये ।
वेदणीयं ॥ ७॥ वेदनीय कर्म है ॥ ७ ॥

Translation AI Generated

[260]
Chhakkanḍāgame Jīvaṭṭhāṇam
[1, 9-1, 3
Idāṇiṁ Pagadisamukittanaṁ Kassāmo ||3|| Now we will describe the nature of the elements. ||3||
The description of the elements is called the element description. It is said that the element description means the description of the nature of the elements. That element description is of two types, the original element description and the subsequent element description. From the perspective of the dravyaarthicnaya, the element that encompasses all the differences within itself is called the original element. From the perspective of the paryayaarthicnaya, the element that is separate and distinct is called the subsequent element. Of these, here first the form of the original elements that encompass all the subsequent elements is described.
Tam Jahā ||4|| Ṇāṇāvarṇīyaṁ ||5|| That element description is as follows. ||4|| The knowledge-obscuring karma is. ||5||
Knowledge, understanding, comprehension, and perception are all synonymous terms. The karma that obscures this knowledge is called the knowledge-obscuring karma. By saying "knowledge-obscuring," it should be understood that it can obscure the knowledge that is the characteristic of the jiva, but it can never destroy it. The reason is that if the complete destruction of knowledge and perception is assumed, then the destruction of the jiva would also be inevitable, because the object without its characteristic cannot be found. But this is not possible. In reality, the smallest part of the infinite part of the letter is constantly manifested - it is never obscured. The karma that obscures this knowledge quality is the knowledge-obscuring karma, which is material and flows continuously from beginning to end.
Daśaṇāvarṇīyaṁ ||6|| The perception-obscuring karma is. ||6||
The use of the self as the object is called perception. Where knowledge is the object of external meanings, there perception is the object of the internal, this is the difference between the two. Like knowledge, this perception quality is never completely destroyed, because otherwise, the destruction of the jiva itself would be unavoidable. The karma that obscures this type of perception quality is the perception-obscuring karma. The meaning is that the material aggregate that is transformed into karma by means of falsehood, non-restraint, passions, and yoga, and which, by being connected with the jiva, obscures the perception quality, should be understood as the perception-obscuring karma.
Vedaniyaṁ ||7|| The karmic experience is. ||7||