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 833

७०८]
छक्खंडागमे वग्गणा-खंड
[५, ५, ७९ जो वह ऋजुमतिमनःपर्ययज्ञानावरणीय कर्म है वह तीन प्रकारका है उसके द्वारा आत्रियमाण ऋजुमतिमनःपर्ययज्ञान ऋजुमनोगत अर्थको जानता है, ऋजुवचनगत अर्थको जानता हैं और ऋजुकायगत अर्थको जानता है ।। ७८ ॥
यथार्य मन, वचन और कायके व्यापारका नाम ऋजु तथा संशय, विपर्यय व अनध्यवसायरूप मन, वचन एवं कायके व्यापारका नाम अनृजु है। इनमें अचिन्तन अथवा अर्ध चिन्तनको अनध्यवसाय, अस्थिर प्रत्ययको संशय और अयथार्थ चिन्तनको विपर्यय कहा जाता है । यह ऋजुमतिमनःपर्ययज्ञान जो ऋजुस्वरूपसे मनको प्राप्त अर्थ उसको ही जानता है, अनृजु मनोगत अर्थको अचिन्तित, अर्धचिन्तित अथवा विपरीत स्वरूपसे चिन्तित अर्थको- नहीं जानता है।
, इस प्रकार ऋजुमतिमनःपर्ययज्ञान चूंकि तीन प्रकारका है अत एव उसका आवारक ऋजुमतिमनःपर्ययज्ञानावरण भी तीन प्रकारका है, यह अभिप्राय समझना चाहिये ।
मणेण माणसं पडिविंदइत्ता परेसिं सण्णा सदि मदि चिंता जीविव-मरणं लाहालाह सुह-दुक्खं णयरविणासं देसविणासं जणवयविणासं खेडविणासं कव्वडविणासं मंडबविणासं पट्टणविणासं दोणामुहविणासं अइबुट्टि अणावुट्टि सुवुट्टि दुवुट्टि सुभिक्खं दुभिक्खं खेमाखेमभय-रोग कालसंजुत्ते अत्थे वि जाणदि ॥ ७९ ॥
__मनके द्वारा मानसको जानकर मनःपर्यायज्ञान कालसे विशेषित दूसरोंकी संज्ञा, स्मृति, मति, चिन्ता, जीवित-मरण, लाभ-अलाभ, सुखदुःख, नगरविनाश, देशविनाश, जनपदविनाश, खेट विनाश, कर्वटविनाश, मटम्बविनाश, पट्टनविनाश, द्रोणमुखविनाश, अतिवृष्टि, अनावृष्टि, सुवृष्टि, दुवृष्टि, सुभिक्ष, दुर्भिक्ष, क्षेत्र-अक्षेत्र, भय और रोग रूप पदार्थों को भी जानता है ।। ७९ ॥
मन शब्दसे यहां कार्यमें कारणका उपचार करके मतिज्ञानका ग्रहण किया गया है । अभिप्राय यह कि ऋजुमतिमनःपर्ययज्ञानी जीव मतिज्ञानसे दूसरोंके मनको ग्रहण करके मनःपर्ययज्ञानके द्वारा उस मनमें स्थित संज्ञा व स्मृति आदिको जानता है।
किचिंभूओ-अप्पणो परेसिं च वत्तमाणाणं जीवाणं जाणदि णो अवत्तमाणाणं जीवाणं जाणदि ॥ ८० ॥
उक्त ऋजुमतिमनःपर्ययज्ञानके विषयभूत पदार्थकी प्ररूपणा फिरसे भी कुछ की जाती है- व्यक्तमनवाले अपने और दूसरे जीवोंसे सम्बन्ध रखनेवाले अर्थको जानता है, अव्यक्त मनवाले जीवोंसे सम्बन्ध रखनेवाले अर्थको नहीं जानता ॥ ८० ॥
व्यक्त' का अर्थ यहां संशय, विपर्यय व अनध्यवसायसे रहित तथा 'मन' का अर्थ कार्यमें कारणका उपचार करनेसे चिन्ता अभीष्ट है। अत एव अभिप्राय यह हुआ कि जिनका चिन्तन संशयादिसे रहित सरल है ऐसे स्वयं और दूसरे जीवों सम्बन्धी वस्त्वन्तरको वह ऋजुमतिमन:पर्यय जानता है; किन्तु अव्यक्त मनवाले जीवोंके मनोगत वस्तुको नहीं जानता है। यहां

Translation AI Generated

[708]
Chapter on the Sixfold Knowledge
[5, 5, 79] The right-minded-mind-perception-knowledge-obscuring karma is of three types. By it, the right-minded-mind-perception-knowledge, which is being obstructed, knows the meaning of the right-minded, the meaning of the right-speech, and the meaning of the right-body. || 78 ||
As the name of the activity of the mind, speech, and body, which is free from doubt, error, and indecision, is called right, so the name of the activity of the mind, speech, and body, which is full of doubt, error, and indecision, is called wrong. Among these, indecision is called non-thinking or half-thinking, doubt is called unstable perception, and error is called wrong thinking. This right-minded-mind-perception-knowledge knows only the meaning that is obtained by the mind in its right form, it does not know the meaning of the wrong-minded, which is thought of in a non-thinking, half-thinking, or opposite form.
Therefore, since the right-minded-mind-perception-knowledge is of three types, its obscuring karma, the right-minded-mind-perception-knowledge-obscuring karma, is also of three types. This is the meaning to be understood.
By means of the mind, knowing the mind, the mind-perception-knowledge knows the names, memories, thoughts, life-death, gain-loss, pleasure-pain, city-destruction, country-destruction, people-destruction, field-destruction, courtyard-destruction, assembly-destruction, town-destruction, valley-destruction, excessive rain, insufficient rain, good rain, bad rain, good harvest, bad harvest, fertile land, infertile land, fear, and disease, which are all marked by time. || 79 ||
The word 'mind' here refers to the mind-knowledge, by using the cause as the remedy for the effect. The meaning is that the right-minded-mind-perception-knowing being, by means of mind-knowledge, grasps the minds of others, and by means of mind-perception-knowledge, knows the names, memories, etc., that are present in that mind.
He knows the beings who have a manifest mind, both themselves and others, but he does not know the beings who have an unmanifest mind. || 80 ||
The word 'manifest' here means free from doubt, error, and indecision, and the word 'mind' refers to thought, by using the cause as the remedy for the effect. Therefore, the meaning is that the right-minded-mind-perception-knowing being knows the other things related to himself and other beings, whose thinking is simple and free from doubt, etc., but he does not know the things of the mind of beings who have an unmanifest mind. Here...