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 776

४, २, ११, ११] वेयणमहाहियारे वेयणगदिविहाणं
[ ६५१ अभिप्राय यह है कि राग-द्वेष, भय व वेदना आदिके कारण जीवप्रदेशोंके चंचल होनेपर उनमें समवायको प्राप्त कर्मप्रदेश भी चूंकि चंचलताको प्राप्त होते हैं, कारण यहां उक्त नयोंकी अपेक्षा ज्ञानावरणीयकी वेदना कथंचित् अस्थित कही गई है ।
सिया द्विदाविदा ॥३॥ उक्त वेदना कथंचित् स्थित-अस्थित है ॥ ३ ॥
जो छद्मस्थ जीव व्याधि व वेदनाके उपस्थित होनेपर भी उनसे संक्लेशको नहीं प्राप्त होते हैं उनके कितने ही जीवप्रदेशोंमें चंचलता नहीं होती है, इसीलिये उनमें समवायको प्राप्त कर्मप्रदेश भी चंचलतासे रहित (स्थित) होते हैं । तथा वहींपर चूंकि कुछ जीवप्रदेशोंमें चंचलता भी पायी जाती है, अत एव उनमें समवेत कर्मप्रदेश भी चंचलता (अस्थितता) को प्राप्त होते हैं। इसी अपेक्षासे यहां ज्ञानावरणीयकी वेदना कथंचित् स्थित-अस्थित कही गई है।
एवं दंसणावरणीय-मोहणीय-अंतराइयाणं ॥४॥ इसी प्रकार दर्शनावरणीय, मोहनीय और अन्तराय कर्मोके विषयमें जानना चाहिये ॥४॥ वेयणीयवेयणा सिया द्विदा ॥५॥ वेदनीय कर्मकी वेदना कथंचित् स्थित है ॥ ५॥
चूंकि योगसे रहित हुए अयोगकेवलीके जीवप्रदेशोंमें चंचलता नहीं पायी जाती है, अत एव उनमें समवेत कर्मप्रदेश भी चंचलतासे रहित होते हैं। इसी अपेक्षासे यहां वेदनीयकी वेदना कथंचित् स्थित कही गई है।
सिया अद्विदा ॥६॥ कथंचित् वह अस्थित है ॥ ६॥ सिया द्विदाद्विदा ॥ ७॥ कथंचित् वह स्थित-अस्थित है ॥ ७ ॥ एवमाउव-णामा-गोदाणं ॥ ८॥ इसी प्रकार आयु, नाम और गोत्र कर्मोकी वेदनाके सम्बन्धमें जानना चाहिये ॥ ८ ॥ उजुसुदस्स णाणावरणीयवेयणा सिया द्विदा ॥९॥ ऋजुसूत्र नयकी अपेक्षा ज्ञानावरणीयकी वेदना कथंचित् स्थित है ॥ ९॥ सिया अद्विदा ॥१०॥ कथंचित् वह अस्थित है ॥ १० ॥ एवं सत्तणं कम्माणं ॥ ११ ॥ इसी प्रकार ऋजुसूत्र नयकी अपेक्षा सात कर्मों के विषयमें जानना चाहिये ॥ ११ ॥

Translation AI Generated

[4, 2, 11, 11] The *veyaṇa* (pain) of the *mahahiyāre* (great *hiyāre*) is *veyaṇagādivihaṇa* (destruction of the *veyaṇa* and other things).
[651] The meaning is that because the *jīvapradeśa* (living regions) become agitated due to *rāga* (attachment), *dveṣa* (aversion), *bhaya* (fear), and *vedanā* (pain), etc., the *karmapradeśa* (regions of karma) that are associated with them also become agitated. Therefore, in relation to the *naya* (principles) mentioned here, the pain of *jñānāvaraṇīya* (knowledge-obscuring karma) is said to be somewhat existent.
*Siyā dvidāvidā* (It is twofold) || 3 || The said pain is somewhat existent and non-existent || 3 ||
Those *chhadmastha* (hidden) *jīva* (living beings) who do not experience *saṁkleśa* (affliction) even when *vyādhi* (disease) and *vedanā* (pain) are present, do not have agitation in many of their *jīvapradeśa* (living regions). Therefore, the *karmapradeśa* (regions of karma) associated with them are also free from agitation (existent). However, since there is also agitation in some of their *jīvapradeśa* (living regions), the *karmapradeśa* (regions of karma) associated with them also experience agitation (non-existence). In relation to this, the pain of *jñānāvaraṇīya* (knowledge-obscuring karma) is said to be somewhat existent and non-existent.
*Evaṁ daṁśanāvaraṇīya-mohaṇīya-antarāyāṇāṁ* (Similarly, for *darśanāvaraṇīya*, *mohaṇīya*, and *antarāya* karmas) || 4 || Similarly, one should know about *darśanāvaraṇīya* (perception-obscuring karma), *mohaṇīya* (delusion-producing karma), and *antarāya* (hindering karma) || 4 ||
*Veyanīyaveyaṇā siyā dvidā* (The pain of *vedanīya* karma is somewhat existent) || 5 || The pain of *vedanīya* (pain-producing karma) is somewhat existent || 5 ||
Since the *jīvapradeśa* (living regions) of *ayogakevalī* (non-liberated beings) who are devoid of *yoga* (liberation) do not experience agitation, the *karmapradeśa* (regions of karma) associated with them are also free from agitation. In relation to this, the pain of *vedanīya* (pain-producing karma) is said to be somewhat existent.
*Siyā advidā* (It is non-existent) || 6 || It is somewhat non-existent || 6 ||
*Siyā dvidādvīdā* (It is twofold) || 7 || It is somewhat existent and non-existent || 7 ||
*Evaṁ āyu-nāma-godāṇāṁ* (Similarly, for *āyu*, *nāma*, and *gotra* karmas) || 8 || Similarly, one should know about the pain of *āyu* (life-span karma), *nāma* (name karma), and *gotra* (lineage karma) || 8 ||
*Ujusudasssa ṇāṇāvaraṇīyaveyaṇā siyā dvidā* (In relation to the *ṛjusūtra* *naya*, the pain of *jñānāvaraṇīya* karma is somewhat existent) || 9 || In relation to the *ṛjusūtra* *naya* (principle of direct perception), the pain of *jñānāvaraṇīya* (knowledge-obscuring karma) is somewhat existent || 9 ||
*Siyā advidā* (It is non-existent) || 10 || It is somewhat non-existent || 10 ||
*Evaṁ sattaṇāṁ kammaṇāṁ* (Similarly, for the seven karmas) || 11 || Similarly, one should know about the seven karmas in relation to the *ṛjusūtra* *naya* (principle of direct perception) || 11 ||