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-9112 8 843] Ninth Chapter
[339 8 842. It is said, if there are separate Pariṣahas in Sūkṣma-Sāmprāya etc., then where are all of them together?
"All Pariṣahas are possible in Bādarasaṃpārāya." ||12|| 8843. Sāmpārāya is Kṣaya. One whose Sāmpārāya is Bādar is called Bādarasaṃpārāya. This is not the acceptance of a particular Guṇasthāna. What then? It is a meaningful instruction. By this, the acceptance of Pramatta etc. and the restrained ones is done. In them, because of the non-diminishing nature of Kṣaya and Dosha, all Pariṣahas are possible. In which conduct are all Pariṣahas possible? In each of Samāyika, Chhedopasthāpana, Parihāra, Viśuddhi, and Samyama, all Pariṣahas are possible.
The function of Vedaniya Karma is not the absence of water element and food element in the body. In fact, their absence is due to other reasons. Yes, the pain that occurs for the fulfillment of their absence is the work of Vedaniya Karma. So, when the body of the Kevali Jina does not have any need, how can the pain caused by Vedaniya occur? That is, it cannot occur. 4. The Āsrava of the Kevali Jina is always present, so its Nirjarā also always occurs. Therefore, in the time when Asātaka arises, it does not arise alone, but it arises with the Sātaka, which is infinitely powerful. Suppose that at that time, its own arising is happening, but it happens along with the Nirjarā of the Sātaka Karma-paramaṇus that bind every moment. Therefore, the arising of Asātaka cannot be the cause of pain like hunger there. 5. Even though the Vedana of Sukha-Duḥkha is the function of Vedaniya Karma, it happens only with the help of Mohaniya. Since the Kevali Jina lacks Mohaniya, it does not seem reasonable to believe in the existence of pain like hunger there. From these proofs, it is certain that the Kevali Jina does not have eleven Pariṣahas like hunger.
6842. It is said - If there are separate Pariṣahas in Sūkṣma-Sāmprāya etc., then to tell where they are together, the next sūtra is said:
All Pariṣahas are possible in Bādarasaṃpārāya. ||12||
8 843. Sāmpārāya is called Kṣaya. One whose Sāmpārāya is Bādar is called Bādarasaṃpārāya. This is not the acceptance of a particular Guṇasthāna. What then? It is a meaningful instruction. By this, the acceptance of Pramatta etc. and the restrained ones is done. In them, because of the non-diminishing nature of Kṣaya and Dosha, or Kṣaya-Dosha, all Pariṣahas are possible. Doubt - Then in which conduct are all Pariṣahas possible? Solution - Samāyika, Chhedopasthāpana, Parihāra, Viśuddhi, and Samyama, in each of these, all Pariṣahas are possible.
Special Meaning - Bādarasaṃpārāya is another name for the ninth Guṇasthāna called Anivṛttikaraṇa. Up to the ninth Guṇasthāna, the existence of Sthūla Kṣaya is present. Therefore, by the Antadīpaka Nyāya, this Guṇasthāna is also Bādarasaṃpārāya. Here, the word "Bādarasaṃpārāya" does not refer to this Guṇasthāna, so it is prohibited in the commentary, because twenty-two Pariṣahas are possible in Bādarasaṃpārāya, not in the ninth Guṇasthāna called Bādarasaṃpārāya. The reason is that the arising of Darśana-Mohaniya does not occur in this Guṇasthāna. There are three types of Darśana-Mohaniya. Among them, the arising of Samyaktva-Mohaniya is possible only up to the seventh Guṇasthāna, because Vedaka Samyaktva is present only up to this point. Therefore, here, Bādar1. Samstāḥ kveti Mu. 2. "Nisejjā jāyaṇākosō araī itthinaggayā. Sakkāro dāsaṇam mohā bāvīsā ceva rāgisu." - Pañcasam. Dvā. 4, Gā. 23 1 3. Akṣīṇāśayattvāt sarve - Ā., Di. 1, 2, Tā. 4 Samyameṣvanyatame sarve - Mu. Tā.