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 132

कसाय पाहुड सुत्त
[ १ पेजदोसविहत्ती
६९. उजुसुदस्स कसायरसं दव्वं कसाओ, तव्चदिरित्तं दव्वं णोकसाओ, णाणाजीवेहि परिणामियं दव्वमवत्तव्यं । ७०. गोआगमदो भावकसाओ कोहवेयओ जीवो वा जीवा वा कोहकसाओ । ७१. एवं माण- माया लोभाणं । ७२. एत्थ छ अणियोगद्दाराणि । ७३. किं कसाओ ? ७४. कस्स कसाओ ? ७५. केण कसाओ ? ७६. कहि कसाओ ? ७७. केवचिरं कसाओ १७८. कहविहो कसाओ ? ७९ एत्तिए ।
२६
चूर्णिसू० - ऋजुसूत्रनयकी अपेक्षा कपायरसवाला द्रव्य कपाय है, और उससे व्यतिरिक्त द्रव्य नोकषाय है । तथा नानाजीवोसे परिणभित द्रव्य अवक्तव्य है ॥६९॥ विशेषार्थ - ऋजुसूत्रनय द्रव्यकी एक क्षणवर्ती पर्यायको ही ग्रहण करता है और एक समयमे एक ही पर्याय होती है, अतएव इस ऋजुसूत्रकी दृष्टिसे कपायरसवाला एक द्रव्य कपाय और उससे भिन्न एक द्रव्य नोकपाय है । तथा नाना जीवोके द्वारा ग्रहण किये गये अनेक द्रव्य अवक्तव्य है, क्योकि ऋजुसूत्रनय एक समय मे अनेक पर्यायोको विषय नहीं करता है । इसका कारण यह है कि इस नयकी अपेक्षा एक समयमे एक ही उपयोग होता है और एक उपयोग अनेक विपयोको ग्रहण नहीं कर सकता ।
आगमभावकषायनिक्षेपका अर्थ सुगम है, इसलिए उसका वर्णन न करके अव नोआगमभावकषायका स्वरूप कहते है
चूर्णिसू० - क्रोधकषायका वेदन- अनुभवन करनेवाला एक जीव, तथा क्रोध कषायके वेदक अनेक जीव नोआगमभाव क्रोधकपाय कहलाते है । इसी प्रकार मान, माया और लोभ, इन तीनोका स्वरूप जानना चाहिए ॥ ७०-७१ ॥
1
विशेषार्थ - जिस प्रकार क्रोधके वेदक एक और अनेक जीव नोआगमभाव क्रोधकपाय कहे जाते हैं, उसी प्रकार मानकपायके वेदक एक और अनेक जीव नोआगम-भावमानकषाय, मायाकषायके वेदक एक और अनेक जीव नोआगमभावमायाकपाय, तथा लोभकषायके वेदक एक और अनेक जीव नोआगमभावलोभकषाय कहलाते है ।
इस प्रकार निक्षेपोके द्वारा कपायोका स्वरूप निरूपण करके अब चूर्णिकार निर्देश, स्वामित्व, साधन अधिकरण, स्थिति और विधान, इन छह अनुयोगद्वारोसे कपायोका व्याख्यान करते है—
चूर्णिम् ० - यहॉपर छह अनुयोगद्वार होते हैं । वे इस प्रकार है -- कषाय क्या वस्तु है ? कपाय किसके होता है ? कपाय किससे होता है ? कपाय किसमे होता है ? कषाय कितने काल तक होता है ? और कपाय कितने प्रकारका होता है ? ये छह अनुयोगद्वार होते है । इतने ही अनुयोगद्वार कपायोके समान प्रय और द्वेपमे भी निरूपण करना चाहिए ॥७२-७९॥ विशेषार्थ —भावकषायोके विशद स्वरूप वर्णनके लिए यहॉपर निर्देश, आदि प्रसिद्ध छह अनुयोगद्वारोका व्याख्यान किया जा रहा है । नाम, स्थापना आदि शेष
स्वामित्व

Translation AI Generated

## Kasaya Pahud Sutra (Page 1, Part 2)

**69.** A substance with the taste of poison is called *kasaya*, a substance without the taste of poison is called *nokasaya*, and a substance that is transformed by various living beings should be considered *avaktavya*.

**70.** A living being who experiences the feeling of anger is called *kohakasaaya*, and many living beings who experience the feeling of anger are called *noaagamabhaavakohakasaaya*.

**71.** Similarly, one should understand the nature of *maan*, *maya*, and *lobha*.

**72.** There are six *anuyogadvaar* (gates of knowledge) here.

**73.** What is *kasaya*?

**74.** Who has *kasaya*?

**75.** By what is *kasaya* caused?

**76.** In what does *kasaya* reside?

**77.** For how long does *kasaya* last?

**78.** What are the different types of *kasaya*?

**79.** This is the end.

**Commentary:**

**69.** According to the *rijusutra* (straightforward) principle, a substance with the taste of poison is considered *kasaya* and a substance without that taste is considered *nokasaya*. This principle considers only one state of a substance at a time. Therefore, from the perspective of the *rijusutra*, a substance with the taste of poison is *kasaya* and a different substance without that taste is *nokasaya*. Similarly, substances transformed by various living beings are considered *avaktavya* because the *rijusutra* does not consider multiple states of a substance at the same time. This is because the *rijusutra* principle considers only one use of a substance at a time, and one use cannot encompass multiple objects.

**70-71.** The meaning of *aagamabhaavakasaaya* (kasaya arising from the scriptures) is straightforward, so we will not elaborate on it. Instead, we will explain the nature of *noaagamabhaavakasaaya* (kasaya not arising from the scriptures). A living being who experiences the feeling of anger is called *kohakasaaya*, and many living beings who experience the feeling of anger are called *noaagamabhaavakohakasaaya*. Similarly, one should understand the nature of *maan*, *maya*, and *lobha*.

**Commentary:**

**70-71.** Just as one living being who experiences anger is called *kohakasaaya* and many living beings who experience anger are called *noaagamabhaavakohakasaaya*, similarly, one living being who experiences *maan* is called *maanakasaaya* and many living beings who experience *maan* are called *noaagamabhaavmaanakasaaya*. The same applies to *maya* and *lobha*.

**72-79.** Having explained the nature of *kasaya* through the *nikshepa* (deposition) method, the commentator now explains *kasaya* through six *anuyogadvaar* (gates of knowledge): *nirdesha* (instruction), *svamitva* (ownership), *sadhana* (means), *adhikaran* (object), *sthiiti* (state), and *vidhaan* (prescription).

**72-79.** There are six *anuyogadvaar* here. They are: What is *kasaya*? Who has *kasaya*? By what is *kasaya* caused? In what does *kasaya* reside? For how long does *kasaya* last? And what are the different types of *kasaya*? These six *anuyogadvaar* should also be applied to *pray* (merit) and *dvepa* (demerit) in the same way as they are applied to *kasaya*.

**Commentary:**

**72-79.** To understand the detailed nature of *bhaavakasaaya* (kasaya arising from emotions), we are now explaining the six well-known *anuyogadvaar*. The remaining topics, such as *naam* (name) and *sthaapana* (establishment), will be discussed later.

**Ownership**