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 856

५, २, ६७] बंधणाणियोगद्दारे सरीरबंधपरूवणा
[ ७३१ शरीरीसे अभिप्राय शरीरधारी जीवका है। उसका जो औदारिक व वैक्रियिक आदि शरीरोंके साथ बन्ध होता है उसे शरीरिबन्ध जानना चाहिये । उसके भंगोंकी प्ररूपणा शरीरबन्धके ही समान है । यथा- औदारिकशरीरसे शरीरिका बन्ध, वैक्रियिकशरीरीका बन्ध, इत्यादि ।
जो अणादियसरीरिबंधो णाम यथा अट्ठण्णं जीवमज्झपदेसाणं अण्णोण्णपदेसबंधो भवदि सो सव्वो अणादियसरीरिबंधो णाम ॥ ६३ ॥
जो वह अनादिशरीरिबन्ध है वह इस प्रकार है- जीवके आठ मध्यप्रदेशोंका परस्पर प्रदेशबन्ध होता है, यह सब अनादिशरीरिबन्ध है ॥ ६३ ।।
जिस प्रकार आठों जीवयवमध्यप्रदेशोंका अनादिकालसे परस्पर प्रदेशबन्ध है उसी प्रकार शरीरधारी प्राणीका अनादि कालसे सामान्यतः कर्म और नोकर्मके साथ बन्ध हो रहा है। इसे अनादिशरीरिबन्ध समझना चाहिये।
जो सो थप्पो कम्मबंधो णाम यथा कम्मेत्ति तहा णेदव्वं ॥ ६४ ॥
जो वह कर्मबन्ध स्थगित किया गया था उसकी प्ररूपणा कर्म अनुयोगद्वारके समान जानना चाहिये ॥ ६४ ॥
॥ बन्धकी प्ररूपणा समाप्त हुई ॥ १ ॥
२. बंधगाणियोगद्दारं जे ते बंधगा णाम तेसिमिमो णिद्देसो- गदि इंदिए काए जोगे वेदे कसाए णाणे संजमे दंसणे लेस्सा भविय सम्मत्त सण्णि आहारे चेदि ॥६५॥
जो वे बन्धक हैं उनका निदश इस प्रकार हैं- गति, इन्द्रिय, काय, योग, वेद, कषाय, ज्ञान, संयम, दर्शन, लेश्या, भव्यत्व, सम्यक्त्व, संज्ञी और आहार ॥ ६५॥
गदियाणुवादेण णिरयगदीए णेरड्या बंधा तिरिक्खा बंधा देवा बंधा मणुसा बंधा वि अस्थि अबंधा वि अत्थि सिद्धा अबंधा एवं खुद्दाबंधएक्कारस अणियोगदारं णेयव्वं ।।
___ गतिमार्गणाके अनुवादसे नरकगतिमें नारकजीव बन्धक हैं, तिर्यंच बन्धक हैं, देव बन्धक हैं, मनुष्य बन्धक हैं और अबन्धक भी हैं, तथा सिद्ध अबन्धक हैं। इस प्रकार यहां क्षुल्लकबन्धके ग्यारह अनुयोगद्वारों जैसी प्ररूपणा जाननी चाहिए ॥ ६६ ॥
एवं महादंडया णेयव्वा ॥ ६७ ॥ इसी प्रकार महादण्डक जानना चाहिए ।। ६७ ॥
॥ बन्धकोंकी प्ररूपणा समाप्त हुई ॥ २ ॥

Translation AI Generated

Here is the translation of the provided text into English, while keeping the Sanskrit words intact:

5, 2, 67] In the context of bondage (bandhaṇāṇiyogaddāre), the body-bond (śarīrabandhapurūvāṇā) is discussed.

[731] The term "śarīrī" refers to the living being (jīva) that possesses a body (śarīra). The bond that exists with the various types of bodies, such as the *audārik* and the *vaikṛtik*, should be known as the body-bond (śarīrabandha). The characteristics of its dissolution (bhaṅga) are similar to that of the body-bond (śarīrabandha). For example, the bondage (bandha) with the *audārik* body, the bondage with the *vaikṛtik* body, etc.

The bondage named "anādiyasarīrībhañḍo" exists in such a way that it becomes an attachment among the eight *madhyapradeśa* (middle regions) of the jīvas, and the bonds with other regions (*aṇṇoṇṇa-pade-sabandho*) are also included; this is all considered an anādiyasarīrībhañḍo.

This anādiyasarīrībhañḍo occurs in such a manner that there is mutual regional bondage among the eight middle regions of the living beings (jīvas) from an eternal time (anādikāla). Likewise, the embodied beings (śarīra-dhārī) are generally bound with karma (kamma) and non-karma (nokamma) since time immemorial (anādi kāla). This should be understood as an anādī śarīrabandha.

The term "thappo" refers to the karma-bandha which has been temporarily suspended (thappo kammbhando). Its characteristics (prarūpaṇa) should be understood in the context of the karma anuyoga (kamma anuyogadvāra).

Thus ends the exposition on bondage (bandhakī prarūpaṇa).

2. In the description of bondage (bandhagāṇiyogaddāra), those who are called "bandhakāḥ" (bonded ones) are illustrated as follows: *gamana* (movement), *indriya* (senses), *kāya* (body), *yoga* (union), *veda* (scriptures), *kṣaya* (passions), *jñāna* (knowledge), *saṃyama* (self-control), *darśana* (perception), *leśyā* (psychic states), *bhavyatva* (spiritual potential), *samyaktva* (right perception), *sañjñī* (name), and *āhāra* (food).

The metaphorical expression derived from *gati* (movement) states that beings who are in the naraka (hell) realm are bound (bandhaka), beings in the tiryanch (animal) realm are bound, divine beings (*deva*) are bound, human beings (*manuṣya*) are bound, and unbound beings (*abhandha*) also exist, while the *siddha* (liberated beings) are unbound too. In this manner, one should understand the characteristics similar to the eleven pathways of *kṣullaka bandha* (minor bondage).

Similarly, it should be understood that there is a concept of *mahādanda* (great punishment or bondage).

Thus ends the exposition on bondages (bandhakāṇī prarūpaṇa).