Kasaya Pahuda Sutta

SR No.: 010396
Original Sutra Author: N/A
Author: Hiralal Jain
Publisher: Veer Shasan Sangh Calcutta
Publication Year: 1955
Total Pages: 1043
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 71 MB

Page 112

कसाय पाहुड सुत्त
[१ पेजदोसविहत्ती चत्तारि वेदयम्मि दु उवजोगे सत्त होति गाहाओ। सोलस य बउटाणे वियंजणे पंच गाहाओ ॥४॥
हैं । कर्मोंके जघन्य और उत्कृष्ट स्थिति-सम्बन्धी विभागको स्थितिविभक्ति कहते हैं। कर्मों के लता, दारु, अस्थि, शैलरूप देशघाति सर्वघाति शक्तिको, तथा गुड़, खॉड़, शक्कर, अमृतरूप पुण्य-प्रकृतियोके और निम्ब, कॉजीर, विप, हालाहलरूप पाप-प्रकृतियोके फल देनेकी शक्तिके विभागको अनुभागविभक्ति कहते है। कर्म-प्रदेशोका विभिन्न प्रकृतियोरूप वटवारा होना, उनका
आंशिक या सामूहिक रूपसे निर्जीर्ण होना, अपने समयपर या आगे पीछे उदय आना, आदि कार्य प्रदेशविभक्तिके अन्तर्गत है । इसी कारण क्षीणाक्षीण और स्थित्यन्तिक नामक दो अधिकारोंका प्रदेशविभक्तिमे अन्तर्भाव किया गया है । जो कर्म-प्रदेश उत्कर्षण, अपकर्षण, संक्रमण
आदिके रूपसे परिवर्तित किये जा सकते है, उनकी 'क्षीण' संज्ञा है और जो उत्कर्षण, अपकर्पण आदिके द्वारा परिवर्तनके अयोग्य होते है, उन्हे 'अक्षीण' कहते है । इन दोनो प्रकारके कर्म-प्रदेशोका वर्णन क्षीणाक्षीण नामक अधिकारमे किया गया है । जघन्य, उत्कृष्ट और अधानिपेक, उदयनिषेक आदि विवक्षित स्थितिको प्राप्त हुए काँका उदयमे आकर अन्त होनेको स्थित्यन्तिक कहते है । इस प्रकार प्रकृतिविभक्ति आदिके द्वारा आठो कर्मोंका ग्रहण प्राप्त होता है, पर इस प्रकृत कपायप्राभृतमे एक मोहनीय कर्मका ही विस्तृत वर्णन किया गया है, अतः उसकी ही विभिन्न प्रकृतियोके प्रकृति, स्थिति, अनुभाग और प्रदेश-सम्बन्धी विभागोकी भी विभक्ति संज्ञा सार्थक हैं। वन्धक अधिकारमे बन्ध और संक्रम नामके दो अधिकार है। मिथ्यादर्शनादि कारणोसे कार्मण पुद्गल-स्कन्धोका जीवके प्रदेशोके साथ एकक्षेत्रावगाहरूप सम्बन्धको वन्ध कहते हैं और बंधे हुए कर्मोंका यथासम्भव अपने अवान्तर भेदोमे परिवर्तित होनेको संक्रम कहते है। वन्ध और संक्रमको एक वन्धक संज्ञा देनेका कारण यह है कि वन्धके दो भेद हैं:--अकर्मवन्ध और कर्मवन्ध । नवीन वन्धको अकर्मवन्ध और बंधे हुए कर्मों के परस्पर संक्रान्त होकर बंधनेको कर्मवन्ध कहते हैं। अतः कर्मबन्धका नाम संक्रम कहा गया है। यद्यपि प्रकृत गाथामे अधिकारसूचक पेज्जदोस, स्थिति, अनुभाग और वन्धक ये चार पद ही आये हैं, तथापि 'ये तीन गाथाएँ पॉच अर्थोंमे जानना चाहिए' ऐसी स्पष्ट सूचना भी सूत्रकार कर रहे है । अतः जयधवलाकारने अपनी टीकामे बहुत ऊहापोहके पश्चात् सूत्रकार गुणधराचार्य, चूर्णिकार यतिवृपभाचार्य और अपने मतके अनुसार विभिन्न युक्तियोके वलपर तीन प्रकारके अधिकारोकी कल्पना की है, जैसा कि आगे कोप्टकमे स्पष्ट किया गया है।
वेदक नामका छठा अर्थाधिकार है, उसमें चार सूत्रगाथाएँ निबद्ध हैं । उपयोग नामका सातवॉ अर्थाधिकार है, उसमें सात सूत्रगाथाएँ निवद्ध है। चतुःस्थान नामका आठवाँ अर्थाधिकार हैं, उसमें सोलह सूत्रगाथाएँ निबद्ध हैं । व्यंजन नामका नवाँ अर्थाधिकार है, उसमें पाँच सूत्रगाथाएँ निबद्ध हैं ॥४॥
ahothotho

Translation AI Generated

## Kasaya Paahuḍ Sutta

[1 Page-two-divided four Vedas in two uses seven are the verses. Sixteen are the chapters, five are the verses. ||4||]

This is the division of the state of karma, which is divided into two parts: the inferior and the superior. The division of the state of karma is called "state division". The division of the power of karma, which is like a vine, wood, bone, and rock, which is destructive to the country and destructive to all, and the division of the power of karma, which is like molasses, sugar, sugar, and nectar, which is virtuous, and the division of the power of karma, which is like neem, bitter gourd, poison, and halahal, which is sinful, is called "division of the section". The division of the karma-field into different types, its partial or collective digestion, its rise at its own time or later, etc., are all included in the "division of the field". For this reason, two rights, called "diminished" and "undiminished", are included in the "division of the field". The karma-field that can be changed in the form of elevation, degradation, transition, etc., is called "diminished", and the karma-field that is incapable of change by elevation, degradation, etc., is called "undiminished". The description of these two types of karma-fields is given in the right called "diminished-undiminished". The state of being born and ending in the state of being born, which is obtained by the desired state, such as inferior, superior, and non-inferior, is called "state-ending". In this way, the eight karmas are grasped by the division of nature, etc., but in this nature, the division of the state, section, and field related to the different natures of the one mohaniya karma is described in detail, so its division of the state, section, and field is also meaningful. In the right of bondage, there are two rights: bondage and transition. The relationship of the karmic pudgala-skandha with the field of the jiva, which is in the form of one-field-entry, due to reasons such as false vision, etc., is called bondage, and the transformation of the bound karmas into their own sub-divisions as much as possible is called transition. The reason for giving the name "bondage" to bondage and transition is that there are two types of bondage: non-karmic bondage and karmic bondage. New bondage is called non-karmic bondage, and the binding of bound karmas to each other by transition is called karmic bondage. Therefore, karmic bondage is called transition. Although the verses of nature have only four words: page-two-divided, state, section, and bondage, which indicate the rights, the sutra-maker is also clearly stating that "these three verses should be known in five meanings". Therefore, Jayadhavala-kara, in his commentary, after much speculation, has imagined three types of rights according to the sutra-maker Gunadhara-acharya, the churn-maker Yativrpabha-acharya, and his own opinion, based on various arguments, as will be explained later in the koptak.

The sixth right of meaning is called "vedak", which contains four sutra-verses. The seventh right of meaning is called "use", which contains seven sutra-verses. The eighth right of meaning is called "four-places", which contains sixteen sutra-verses. The ninth right of meaning is called "pronunciation", which contains five sutra-verses. ||4||