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 151

पयडिविहत्ती १. 'विहत्ति हिदि अणुभागे च' त्ति अणियोगद्दारे विहत्ती णिक्खिवियव्वाणामविहत्ती ठवणविहत्ती दव्वविहत्ती खेत्तविहत्ती कालविहत्ती गणणविहत्ती संठाणविहत्ती भावविहत्ती चेदि । २. णोआगमदो दव्वविहत्ती दुविहा कम्मविहत्ती चेव णोकम्मविहत्ती चेव । ३. कम्मविहत्ती थप्पा । ४. तुल्लपदेसियं दव्वं, तुल्लपदेसियस्स दव्वस्स अविहत्ती । ५. वेमादपदेसियस्स विहत्ती । ६. तदुभएण अवत्तव्यं ।
प्रकृतिविभक्ति अब यतिवृपभाचार्य विभक्तिके प्ररूपण करनेके लिए उत्तरसूत्र कहते हैं
चूर्णिसू०-'विहत्ति द्विदि अणुभागे च' इस गाथांशसे सूचित अनुयोगद्वारमे 'विभक्ति' इस पदका निक्षेप करना चाहिए-नामविभक्ति, स्थापनाविभक्ति, द्रव्यविभक्ति, क्षेत्रविभक्ति, कालविभक्ति, गणनाविभक्ति, संस्थानविभक्ति, और भावविभक्ति ॥१॥
__ अपने स्वरूपमें प्रवृत्त और बाह्य अर्थकी अपेक्षासे रहित 'विभक्ति' यह शब्द नामविभक्ति है । तदाकार और अतदाकारसे स्थापितकी गई विभक्तिको स्थापनाविभक्ति कहते हैं। आगम और नोआगमके भेदसे द्रव्यविभक्ति दो प्रकारकी है। विभक्ति-विपयक प्राभृतका ज्ञायक किन्तु वर्तमानमे अनुपयुक्त जीवको आगमद्रव्यविभक्ति कहते है । इस प्रकार इन तीन निक्षेपोंका स्वरूप सुगम होनेसे उन्हे न कहकर अब नोआगमद्रव्यविभक्तिका स्वरूप कहनेके लिए यतिवृषभाचार्य उत्तर सूत्र कहते है
चूर्णिसू०-नोआगमद्रव्यविभक्ति दो प्रकारकी है-कर्मद्रव्यविभक्ति और नोकर्मद्रव्यविभक्ति । कर्मद्रव्यविभक्तिको स्थापित करना चाहिए, क्योकि, वह बहुवर्णनीय है, तथा उसीसे प्रकृतमे प्रयोजन है ॥२-३॥ ___ अब चूर्णिकार नोकर्मद्रव्यविभक्तिका वर्णन करते हैं
चूर्णिसू०-तुल्य-प्रदेशवाला एक द्रव्य तुल्य-प्रदेशवाले अन्य द्रव्यके साथ अविभक्ति अर्थात् समान है। वही द्रव्य विसदृश प्रदेशवाले द्रव्यके साथ विभक्ति अर्थात् असमान है। तथा तदुभय अर्थात् विभक्ति और अविभक्तिरूपसे युगपद् विवक्षित द्रव्य अवक्तव्य है ॥४-६॥
विशेपार्थ-विभक्ति, असमान, असदृश, भेद और विभाग एकार्थवाची शब्द है, तथा अविभक्ति, समान, सदृश, अभेद और अविभाग ये सब एकार्थवाची शब्द है । समान प्रदेशवाला द्रव्य समान प्रदेशवाले अन्य द्रव्यके सदृश होता है, किन्तु उनमेसे यदि एक द्रव्य एकादि प्रदेशोसे अधिक हो जाय तो वह पूर्व विवक्षित द्रव्यसे विसदृश कहलायगा । यह विसदृशता केवल प्रदेशोकी अपेक्षा ही जानना चाहिए, न कि सत्त्व, प्रमेयत्व आदि गुणोकी अपेक्षा, क्योकि उनकी अपेक्षा तो उन दोनोम प्रदेशकृत असमानता होते हुए भी

Translation AI Generated

## Translation:

**Chapter on Divisions (Vibhakti) 1.** The term 'Vibhakti' (division) should be divided into the following categories according to the 'Anuyoga-Dvara' (gateway of application): Name-Vibhakti, Establishment-Vibhakti, Substance-Vibhakti, Field-Vibhakti, Time-Vibhakti, Calculation-Vibhakti, Structure-Vibhakti, and State-Vibhakti. **2.** Substance-Vibhakti is of two types according to the Agamas (scriptural texts): Karma-Vibhakti (action-division) and No-Karma-Vibhakti (non-action-division). **3.** Karma-Vibhakti should be established. **4.** A substance that is similar in its characteristics is considered non-divided (A-Vibhakti) with another substance that is similar in its characteristics. **5.** A substance that is dissimilar in its characteristics is considered divided (Vibhakti) with another substance that is dissimilar in its characteristics. **6.** Both divided and non-divided aspects should be considered.

**Nature of Vibhakti**

Now, to explain the nature of Vibhakti, Yativrishabhacharya quotes the following Sutra:

**Churnisutra:** "Vibhakti is two-fold, and also has parts." This verse indicates that the term 'Vibhakti' should be divided into the following categories according to the 'Anuyoga-Dvara': Name-Vibhakti, Establishment-Vibhakti, Substance-Vibhakti, Field-Vibhakti, Time-Vibhakti, Calculation-Vibhakti, Structure-Vibhakti, and State-Vibhakti. **1.**

**Name-Vibhakti** is the term 'Vibhakti' itself, which is inherent in its nature and devoid of any external meaning. **Establishment-Vibhakti** is the division established by the 'Tada-Akar' (that form) and 'A-Tada-Akar' (not that form). **Substance-Vibhakti** is of two types, based on the Agamas and No-Agamas. **Karma-Vibhakti** is the division of substance that is related to the knowledge of the 'Prabhruta' (the beginning of the object of division) but is not applicable to the current non-functional living being.

Since the nature of these three divisions is easily understood, they are not mentioned further. Now, to explain the nature of No-Karma-Vibhakti, Yativrishabhacharya quotes the following Sutra:

**Churnisutra:** No-Karma-Vibhakti is of two types: Karma-Substance-Vibhakti and No-Karma-Substance-Vibhakti. Karma-Substance-Vibhakti should be established because it is multi-faceted and is the purpose of the 'Prakriti' (nature). **2-3.**

Now, the Churnikara explains the nature of No-Karma-Substance-Vibhakti:

**Churnisutra:** A substance that is similar in its characteristics is considered non-divided (A-Vibhakti) with another substance that is similar in its characteristics. The same substance is considered divided (Vibhakti) with a substance that is dissimilar in its characteristics. Both divided and non-divided aspects should be considered simultaneously for the intended substance. **4-6.**

**Explanation:**

The terms 'Vibhakti', 'Asaman' (dissimilar), 'Asadrish' (different), 'Bhed' (difference), and 'Vibhag' (division) are synonymous. Similarly, the terms 'A-Vibhakti', 'Saman' (similar), 'Sadrish' (same), 'A-Bhed' (non-difference), and 'A-Vibhag' (non-division) are synonymous. A substance that is similar in its characteristics is similar to another substance that is similar in its characteristics. However, if one of these substances becomes greater than the other in one or more characteristics, then it is considered dissimilar to the previously intended substance. This dissimilarity should only be understood in terms of characteristics, not in terms of existence, knowability, or other qualities. Because, even if there is a difference in characteristics, there is no difference in existence, knowability, or other qualities.