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 126

कसाय पाहुड सुन्त
[ १ पेज्जदोसविहती
३८. भावदोसो ठवणिजो । ३९. कसाओ ताव णिक्खिवियन्वो णामकसाओ ठवणकसाओ दव्वकसाओ पच्चयकसाओ समुप्पत्तियकसाओ आदेसकसाओ रसकसाओ भावकसाओ चेदि । ४०. गमो सव्वे कमाए इच्छदि । ४१. संगह-ववहारा समुप्पत्तियकसायमा देसकसायं च अवर्णेति ।
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२०
विनाश, इत्यादि होता है । अतएव अग्निदाह, मृषकभक्षण, टिड्डीपात, छत्रभंग आदिको तद्व्यतिरिक्त नोआगमद्रव्यरूप उपघातद्वेप कहा है ।
चूर्णि सू० - भावद्वेषको स्थापन करना चाहिए | क्योकि, उसका वक्तव्य विषय अधिक है । अतएव पहले अल्प वक्तव्योंका निरूपण करके पीछे भावद्वेषका प्रतिपादन किया जायगा ||३८||
उक्त प्रकारसे प्रय और द्वेप, इन दोनोका निक्षेप करके अब कषायके भी निक्षेपके लिए उत्तरसूत्र कहते हैं --
चूर्णि सू० -अब कपायोका निक्षेप करना चाहिए - ( वह कपायनिक्षेप आठ प्रकारका होता है — ) नामकषाय, स्थापनाकपाय, द्रव्यकपाय, प्रत्ययकपाय, समुत्पत्तिकषाय, आदेशकषाय, रसकषाय और भावकषायनिक्षेप || ३९ ||
यतः कपायोके स्वामिभूत - नयोको बतलाये विना कपायनिक्षेपोका अर्थ भलीभाँति समझ में नहीं आ सकता, अतएव अब चूर्णिसूत्रकार उक्त कपायनिक्षेपोके अर्थको छोड़ करके कषायनिक्षेपोके स्वाभिस्वरूप नयोके निरूपण करनेके लिए उत्तर सूत्र कहते हैं
-
चूर्णि सू 01 - नैगमनय ऊपर बतलाये गये सभी आठो प्रकारके - कपायनिक्षेपोको स्वीकार करता है । इसका कारण यह है कि नैगमनय भेद और अभेद, अथवा संग्रहके द्वारा सर्व -
लोकवर्त्ती पदार्थोंको विषय करता है, अर्थात् समस्त लोकव्यवहार नैगमनयके आश्रित ही
चलता हैं, इसलिए उसमे सभी कपायनिक्षेपोका विपय होना संभव है ॥ ४० ॥
चूर्णि सू० - - संग्रहनय और व्यवहारनय समुत्पत्तिककषाय और आदेशकपायको विषय नही करते है ॥४१॥
विशेषार्थ - संग्रहनय और व्यवहारनय, समुत्पत्तिककपाय और आदेशकषायको विषय नहीं करते हैं, किन्तु शेष छह प्रकारके कपायनिक्षेपोको विषय करते है । इसका कारण यह है कि समुत्पत्तिककपायका प्रत्ययकपायमे अन्तर्भाव हो जाता है । क्योंकि, प्रत्यय दो प्रकारका होता है— आभ्यन्तर और बाह्य । अनन्तानन्त कर्मपरमाणुओके समागम से समुत्पन्न, जीवप्रदेशो के साथ एकताको प्राप्त, प्रकृति, स्थिति और अनुभाग के भेदस्वरूप क्रोधादि द्रव्यकर्मस्कन्धको आभ्यन्तर प्रत्यय कहते हैं । क्रोधादिभाव कपायोकी उत्पत्ति के कारणभूत जीवाजीवादि बाहरी द्रव्योको बाह्य प्रत्यय कहते हैं । इसलिए कपायोत्पत्ति के कारण-की अपेक्षा कोई भेद न होनेसे समुत्पत्तिककषायका प्रत्ययकपायमे अन्तर्भाव हो जाता है । इसी प्रकार आदेशकषाय भी स्थापनाकपायमे प्रविष्ट हो जाती है, क्योकि, आदेश पाय

Translation AI Generated

## Kasaya Pahud Sunt

[Page 1, Dosavihti]

38. Bhavadoso Thavanijo. 39. Kasao Tav Nikkhivianvo Naamakasao Thavanakasaao Davvakasaao Paccayakasaao Samuppattiyakasaao Aadesakasaao Rasakasaao Bhavakasaao Chedi. 40. Gamo Savve Kamae Icchhadi. 41. Sangah-Vavahara Samuppattiyakasayama Desakasayan Cha Avarneti.

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Vinash, etc. is there. Therefore, Agni-dah, Mrushkabhakshan, Tiddhi-pat, Chatrabhang, etc. are called Upghata-dvep, which is not a Dravya-rupa of Agam.

Churni Su. - Bhavadveshako should be established. Because, its subject matter is more. Therefore, first, the description of the less subject matter will be done, and then the establishment of Bhavadvesha will be done. ||38||

In this way, by depositing Pray and Dvep, now for the deposition of Kasaya, the next Sutra is said.

Churni Su. - Now, the deposition of Kasaya should be done - (That Kasaya-nikshep is of eight types) - Naamakasaya, Thapanakasaya, Dravyakasaya, Pratyayakasaya, Samuppattiyakasaya, Aadeshakasaya, Rasakasaya and Bhavakasaya-nikshep. ||39||

Because, without explaining the Nayas, which are the masters of Kasaya, the meaning of Kasaya-nikshep cannot be understood properly. Therefore, now the Churni-sutrakara, leaving the meaning of the said Kasaya-nikshep, says the next Sutra for the description of the Nayas, which are the inherent nature of Kasaya-nikshep.

Churni Su. - Naigamanaya accepts all the eight types of Kasaya-nikshep mentioned above. The reason for this is that Naigamanaya makes all the worldly things as its subject matter through differentiation and non-differentiation, or through collection. That is, all the worldly activities are dependent on Naigamanaya. Therefore, it is possible for it to have all the Kasaya-nikshep as its subject matter. ||40||

Churni Su. - Sangrahanaya and Vavaharanaya do not make Samuppattiyakasaya and Aadeshakasaya as their subject matter. ||41||

Special Meaning - Sangrahanaya and Vavaharanaya do not make Samuppattiyakasaya and Aadeshakasaya as their subject matter, but they make the remaining six types of Kasaya-nikshep as their subject matter. The reason for this is that Samuppattiyakasaya is included in Pratyayakasaya. Because, Pratyay is of two types - Abhyantara and Bahya. The Dravyakarma-skandha, which is born from the union of countless Karma-paramanus, and which has attained unity with the Jiva-pradesha, and which is differentiated in terms of its nature, state, and division, is called Abhyantara Pratyay. The external Dravyas, which are the cause of the birth of Kasaya like Krodha, etc., are called Bahya Pratyay. Therefore, since there is no difference in terms of the cause of the birth of Kasaya, Samuppattiyakasaya is included in Pratyayakasaya. In the same way, Aadeshakasaya is also included in Thapanakasaya, because, Aadesha-paya...