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 771

६४६ ]
छक्खंडागमे वेयणाखंड
सव्वं पि कम्मं पयडि त्ति कट्टु णेगमणयस्स ॥ २ ॥
नैगम नयकी अपेक्षा सभी कर्मको प्रकृति मानकर यह प्ररूपणा की जा रही है ॥ २ ॥
जो पर्याय भविष्य में उत्पन्न होनेवाली है उसका वर्तमानमें संकल्प करके ग्रहण करनेका नाम नैगम नय है । जो अज्ञानादिको उत्पन्न करती है वह प्रकृति कहलाती है । उक्त नैगम नयकी अपेक्षा बद्ध, उदीर्ण और उपशान्त स्वरूपसे स्थित सभी कर्म प्रकृतिरूप है । जो पुद्गलस्कन्ध फलदान स्वरूपसे परिणत है वह उदीर्ण कहलाता है । मिथ्यात्व और अविरति आदि परिणामोंके द्वारा जो पुद्गलस्कन्ध कर्मरूपताको प्राप्त हो रहा है वह बध्यमान कहा जाता है । तथा जो पुद्गलस्कन्ध उक्त दोनों अवस्थाओंसे भिन्न है वह उपशान्त कहा जाता है ।
णाणावरणीयवेणा सिया बज्झमाणिया वेयणा ॥ ३ ॥
ज्ञानावरणीयवेदना कथंचित् बध्यमान वेदना है ॥ ३ ॥
कोई भी कर्म बन्धकालमें अपना फल नहीं दिया करता है, इसलिये इस अपेक्षासे यद्यपि बध्यमान कर्मको वेदना नहीं कहा जा सकता हैं; फिर भी चूंकि वह उत्तर कालमें फल देनेवाला है, अतएव यहां ज्ञानावरणीयकी वेदनाको बध्यमान वेदना कहा गया हैं ।
सिया उदिण्णा वेयणा ॥ ४ ॥
ज्ञानावरणीयकी वेदना कथंचित् उदीर्ण वेदना है ॥ ४ ॥
सिया उवसंता वेदा ॥ ५ ॥
ज्ञानावरणीयवेदना कथंचित् उपशान्त वेदना है ॥ ५ ॥ सिया बज्झमाणियाओ वेयणाओ || ६ ||
ज्ञानावरणीयकी वेदनायें कथंचित् बध्यमान वेदनायें हैं ॥ ६ ॥ सिया उदिष्णाओ वेयणाओ ॥ ७ ॥
ज्ञानावरणीयकी वेदनायें कथंचित् उदीर्ण वेदनायें हैं ॥ ७ ॥ सिया उवसंताओ वेयणाओ ॥ ८ ॥
कथंचित् उपशान्त वेदनायें हैं ॥ ८ ॥
सिया बज्झमाणिया च उदिण्णा च ॥ ९ ॥
वह कथंचित् बध्यमान और उदीर्ण वेदना है ॥ ९ ॥
[ ४, २, १०, २
सिया बज्झमाणियाओ च उदिष्णाओ च ॥ १० ॥
वह कथंचित् बध्यमान एक वेदना और उदीर्ण अनेक वेदनास्वरूप है ॥ १० ॥
सिया बज्झमाणियाओ च उदिण्णा च ॥ ११ ॥
वह कथंचित् बध्यमान अनेक वेदनवेदनाओं रूप और उदीर्ण एक वेदना है ॥ ११ ॥

Translation AI Generated

English translation preserving Jain terms:

Chakkhandagame Veyanakkhande
Savvam pi kammam payaditi kattu negamanayassa || 2 ||
According to the Nairgama Naya, all karmas are considered to be of the nature of Prakrti (intrinsic nature) || 2 ||

The Nairgama Naya is the view that considers the future arising paryaya (modification) as being grasped in the present by resolving. The nature that produces avidya (ignorance) etc. is called Prakrti. According to the aforementioned Nairgama Naya, all karmas existing in the bound, released, and quiescent forms are of the nature of Prakrti. The pudgala-skandha (karmic aggregate) that has matured into fruit-giving form is called Udirna (released). The pudgala-skandha that is acquiring the nature of karma through mithyatva (false belief) and avirати (non-restraint) etc. is called Badhyamana (being bound). And the pudgala-skandha that is different from these two states is called Upashanta (quiescent).

Nanavaraniyanavena siya badhyamaniya veyana || 3 ||
The Jnanavaraniya (knowledge-obscuring) vedana (feeling) is somewhat Badhyamana (being bound) || 3 ||

Although no karma actually gives its fruit during the time of bondage, yet since it will bear fruit in the future, the Jnanavaraniya vedana is called Badhyamana here.

Siya udinna veyana || 4 ||
The Jnanavaraniya vedana is somewhat Udirna (released) || 4 ||

Siya uvasanta veda || 5 ||
The Jnanavaraniya vedana is somewhat Upashanta (quiescent) || 5 ||

Siya badhyamaniyao veyanao || 6 ||
The Jnanavaraniya vedanas are somewhat Badhyamana (being bound) || 6 ||

Siya udinnao veyanao || 7 ||
The Jnanavaraniya vedanas are somewhat Udirna (released) || 7 ||

Siya uvasantao veyanao || 8 ||
They are somewhat Upashanta (quiescent) vedanas || 8 ||

Siya badhyamaniya ca udinna ca || 9 ||
It is somewhat Badhyamana (being bound) and Udirna (released) vedana || 9 ||

Siya badhyamaniyao ca udinnao ca || 10 ||
It is somewhat Badhyamana (being bound) one vedana and Udirna (released) many vedanas || 10 ||

Siya badhyamaniyao ca udinna ca || 11 ||
It is somewhat Badhyamana (being bound) many vedanas and Udirna (released) one vedana || 11 ||