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 768

४, २, ८, १५ ]
dr महाहियारे वेयणपञ्च विहाणं
[ ६४३
1
किया गया है । इनके हीन वा अधिक रखनेसे ज्ञानावरणीयका बन्ध होता है । माय शब्दसे यहां मेय को ग्रहण करना चाहिये । कारण यह कि प्राकृतमें ' ए ए छच्च समाणा' इत्यादि सूत्रके द्वारा एकारके स्थान में आकार आदेश हो जाता है । मेयसे अभिप्राय मापने व तोलनेके योग्य जौ और गेहूं आदि पदार्थोंका है । ये चूंकि मापने व तोलनेवालेके असद् व्यवहारके कारण होते हैं, अतः इनको भी ज्ञानावरण कर्मके बन्धका निमित्त माना गया है । मोष शब्द से यहां चोरीको ग्रहण किया है सांख्य, एवं मिमांसक आदि अन्य दर्शनोंकी रुचिसे सम्बद्ध ज्ञानका नाम मिथ्याज्ञान है ! मिथ्यात्व और सम्यग्मिथ्यात्वका नाम मिथ्यादर्शन है । मन, वचन और काय इन योगोंकी प्रवृत्तिका नाम प्रयोग है । इन सब कारणोंसे ज्ञानावरणीयकी वेदना होती है । तत्त्वार्थ सूत्रमें ( ८- १ ) मिथ्याल, अविरति, प्रमाद, कषाय और योग इनको सामान्य रूप से बन्धका कारण कहा गया है 1 उससे यहां कुछ विरोध नहीं समझना चाहिये । कारण यह कि यहां क्रोध, मान, माया, लोभ, राग, दोष, मोह, प्रेम, निदान, अभ्याख्यान, कलह, पैशून्य, रति, अरति, उपधि, निकृति, मान, मेय और मोष; ये सब कषायके अन्तर्गत हैं । मिथ्याज्ञान और मिथ्यादर्शनको मिथ्यात्वके अन्तर्गत तथा प्रयोग प्रत्ययको योग के अन्तर्गत समझना चाहिये ।
एवं सत्तणं कम्माणं ॥ ११ ॥
इसी प्रकार शेष सात कर्मोंकी वेदनाके प्रत्ययोंकी प्ररूपणा करनी चाहिये ॥ ११ ॥ उज्जुसुदस्स णाणावरणीयवेयणा जोगपच्चए पयडि - पदेसगं ।। १२ ।।
ऋजुसूत्र नयकी अपेक्षा ज्ञानावरणीयकी वेदना योगप्रत्ययसे प्रकृति व प्रदेशाप्र (प्रदेश समूह ) रूप होती है ॥ १२ ॥
कसा यपच्चए द्विदि - अणुभागवेयणा ।। १३ ।।
उक्त ऋजुसूत्र नयकी अपेक्षा कषाय प्रत्ययके द्वारा ज्ञानावरणकी स्थितिवेदना और अनुभाग वेदना होती है ॥ १३ ॥
एवं सत्तणं कम्माणं ॥ १४ ॥
जिस प्रकार ऋजुसूत्र नयकी अपेक्षा ज्ञानावरणीयके प्रत्ययोंकी प्ररूपणा की गई है उसी प्रकार उक्त नयकी अपेक्षा शेष सात कर्मोंके प्रत्ययोंकी भी प्ररूपणा करनी चाहिये ॥ १४ ॥ सद्दणस्स अवत्तव्यं ॥ १५ ॥
शब्दयकी अपेक्षा ज्ञानावरणीयवेदना अवक्तव्य है ॥ १५ ॥
शब्दनयमें समास आदिकी सम्भावना न होनेसे योग- प्रत्यय के द्वारा ज्ञानावरणीय की प्रकृति व प्रदेशरूप वेदना तथा कषाय- प्रत्ययसे उसकी स्थिति व अनुभाग रूप वेदना होती है, इस प्रकार उक्त नयकी अपेक्षासे कहना शक्य नहीं है । अतएव शब्दनयकी अपेक्षा उसे यहां अवक्तव्य कहा गया है ।

Translation AI Generated

[ 4, 2, 8, 15 ]
dr Mahahiyare Veyanapacha Vihanam
[ 643
1
has been done. Binding of Jnanavaraniya occurs due to keeping them less or more. The word Maya should be taken as Meya here. Because in Prakrit, according to the sutra 'E A Chchch Samaana' etc., Akar comes in place of Ekar. Meya refers to things like barley and wheat, which are suitable for measuring and weighing. Since these are caused by the wrong conduct of the measurer and weigher, they are also considered to be the cause of the binding of Jnanavarana karma. The word Mosha here refers to theft. The knowledge related to the interest of other philosophies like Sankhya and Mimamsa is called Mithyajnan! Mithyatva and Samyagmithyatva are called Mithyadarshan. The tendency of these yogas of mind, speech and body is called Prayoga. Due to all these reasons, there is pain of Jnanavaraniya. In Tattvarth Sutra (8-1), Mithyal, Avirati, Pramada, Kashaya and Yoga are generally called the cause of binding. There should be no contradiction with that here. Because here, anger, pride, Maya, greed, attachment, defects, delusion, love, nidana, abhyakhyan, quarrel, jealousy, attraction, aversion, upadhi, degradation, pride, Meya and Mosha; all these are included in Kashaya. Mithyajnan and Mithyadarshan should be understood under Mithyatva and Prayoga Pratyay under Yoga.
Evam Sattanam Kammanam || 11 ||
Similarly, the manifestation of the causes of pain of the remaining seven karmas should be done. || 11 ||
Ujjusu Dassana Nanavaraniya Veyana Jogapachaye Payadi - Padesagam. || 12 ||
With respect to the Riju Sutra Nay, the pain of Jnanavaraniya is in the form of nature and Pradesh (group of Pradesh) due to Yoga Pratyay. || 12 ||
Kasa Yapachaye Dvidi - Anubhag Veyana. || 13 ||
With respect to the said Riju Sutra Nay, there is pain of the state of Jnanavarana and Anubhag pain due to Kashaya Pratyay. || 13 ||
Evam Sattanam Kammanam || 14 ||
Just as the manifestation of the causes of Jnanavaraniya has been done with respect to the Riju Sutra Nay, similarly, the manifestation of the causes of the remaining seven karmas should also be done with respect to the said Nay. || 14 ||
Saddanas Avattvyam || 15 ||
The pain of Jnanavaraniya is not to be spoken of with respect to Shabd Nay. || 15 ||
In Shabd Nay, there is no possibility of samas etc., so the pain of Jnanavaraniya in the form of nature and Pradesh due to Yoga Pratyay and the pain of its state and Anubhag due to Kashaya Pratyay, it is not possible to say with respect to the said Nay. Therefore, it is said here that it is not to be spoken of with respect to Shabd Nay.