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 127

गा० १३-१४]
कषायोंमें निक्षेप-निरूपण ४२. उजुसुदो एदे च ठवणं च अवणेदि । ४३. तिण्हं सद्दणयाणं णामकसाओ भावकसाओ च । ४४. णोआगमदबकसाओ जहा सजकसाओ सिरिसकसाओ एवमादि । ४५. पच्चयकसाओ णाम कोहवेयणीयस्स कम्मस्स उदएण जीवो कोहो होदि, तम्हा तं कम्म पच्चयकसाएण कोहो । सद्भावस्थापनात्मक है, अतएव सद्भाव और असद्भावरूप स्थापनाकषायमे उसका अन्तर्भाव होना स्वाभाविक है।
चूर्णिसू-ऋजुसूत्रनय, इन उपयुक्त समुत्पत्तिककपाय और आदेशकषायको तथा स्थापनाकपायको विषय नहीं करता है; क्योकि, ऋजुसूत्रनयका विषय एक समयवर्ती पदार्थ है, इसलिए उसमें उक्त निक्षेप संभव नहीं है । शब्द, समभिरूढ़ और एवंभूत, इन तीनों शब्दनयोके नामकषाय और भावकषाय विषय हैं, शेष छह कषाय नहीं ॥४२-४३।।
नामकषाय, स्थापनाकपाय, आगमद्रव्यकपाय, नोआगमज्ञायकशरीरकपाय और भव्यकपाय, इनका अर्थ सुगम है, इसलिए चूर्णिकार उन्हे नहीं कहकर नोआगमतद्वधतिरिक्तद्रव्यकपायके अर्थका निरूपण करते है
चूर्णिसू०-सर्जकषाय, शिरीषकषाय, इत्यादि नोआगमतद्वयतिरिक्त द्रव्यकषाय है ॥४४॥
विशेषार्थ-सर्ज और शिरीप नामके वृक्ष होते हैं, उनके कषैले रसको क्रमशः सर्जकपाय और शिरीपकषाय कहते है। नैगमनयकी अपेक्षा कभी द्रव्य भी कषाय रसका विशेषण होता है और कभी कपायरस भी द्रव्यका विशेषण होता है, इसलिए द्रव्यके कपायको भी द्रव्य-कपाय कहते है, और कपायरूप द्रव्यको भी द्रव्य-कषाय कहते हैं । इस अपेक्षा सर्जकषाय, शिरीपकषाय, अमलककपाय इत्यादिको नोआगमतद्वयतिरिक्त द्रव्यकपाय जानना चाहिए।
अब प्रत्ययकपायका स्वरूप कहते है
चूर्णिसू०-क्रोधवेदनीयकर्मके उदयसे जीव क्रोधकपायरूप होता है, इसलिए प्रत्ययकपायकी अपेक्षा वह क्रोधकर्म क्रोध कहलाता है ॥४५॥
विशेषार्थ-यहॉपर क्रोधवेदनीय नामक द्रव्यकर्मको प्रत्ययकपाय कहा गया है, इसका कारण यह है कि द्रव्यकर्मके उदयसे ही क्रोधादि कपाय उत्पन्न होते हैं। यही वात मान, माया और लोभप्रत्ययकपायके विषयमे भी जानना चाहिए । प्रत्ययकपाय, समुत्पत्तिककषायसे भिन्न है, इसका कारण यह है कि जो जीवसे अभिन्न होकर कपायोको उत्पन्न करता है, उसे प्रत्ययकपाय कहते है । तथा, जो जीवद्रव्यसे भिन्न होकरके भी कपायोको उत्पन्न करता है, उसे समुत्पत्तिककपाय कहते हैं। इस प्रकारसे दोनो कपायोमे भेट पाया जाता है।

Translation AI Generated

## Chapter 13-14: Elucidation of the Deposits in the Kṣayās

**42.** Ujusudo and Ede are not considered as deposits. **43.** The name-kṣayās and the feeling-kṣayās are considered as deposits. **44.** The non-agamic-substance-kṣayās, such as the sarjakṣayā, the śiriṣakṣayā, and so on. **45.** The cause-kṣayā is the anger that arises from the karma of anger-worthy action. Therefore, that karma is called anger by the cause-kṣayā.

**Churnisū-Ṛjusūtranaya:** This does not apply to the arising-kṣayās, the order-kṣayās, and the establishment-kṣayās. Because the Ṛjusūtranaya deals with simultaneous objects, such deposits are not possible in it. The name-kṣayās and the feeling-kṣayās are the subject of the three words, "word," "similarly understood," and "thus-being." The remaining six kṣayās are not. **42-43.**

The name-kṣayā, the establishment-kṣayā, the agamic-substance-kṣayā, the non-agamic-knower-body-kṣayā, and the bhavyakṣayā are easily understood. Therefore, the Churnikāra does not mention them, but instead explains the meaning of the non-agamic-substance-kṣayā.

**Churnisū:** The sarjakṣayā, the śiriṣakṣayā, and so on, are non-agamic-substance-kṣayās. **44.**

**Special Meaning:** There are trees called sarja and śiriṣa. Their bitter juices are called sarjakṣayā and śiriṣakṣayā respectively. According to the Nāigamanaya, sometimes the substance is the qualifier of the kṣayā-juice, and sometimes the kṣayā-juice is the qualifier of the substance. Therefore, the kṣayā of the substance is also called substance-kṣayā, and the substance-like kṣayā is also called substance-kṣayā. In this regard, the sarjakṣayā, the śiriṣakṣayā, the amalakakṣayā, and so on, should be understood as non-agamic-substance-kṣayās.

Now, the nature of the cause-kṣayā is explained.

**Churnisū:** Due to the arising of the karma of anger-worthy action, the being becomes anger-kṣayā-like. Therefore, in terms of the cause-kṣayā, that anger-karma is called anger. **45.**

**Special Meaning:** Here, the substance-karma called anger-worthy is called the cause-kṣayā. The reason for this is that the kṣayās like anger arise only from the arising of the substance-karma. The same should be understood in the case of the cause-kṣayās of belief, delusion, and greed. The cause-kṣayā is different from the arising-kṣayā. The reason for this is that what produces the kṣayās inseparably from the being is called the cause-kṣayā. And what produces the kṣayās separately from the being-substance is called the arising-kṣayā. Thus, there is a difference between the two kṣayās.