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 156

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कसाय पाहुड सुत्त
[२ प्रकृतिविभक्ति ३४. मूलपयडिविहत्तीए इमाणि अट्ठ अणियोगद्दाराणि । तं जहा-सामित्त कालो अंतरं णाणाजीवेहि भंगविचओ कालो अंतरं भागाभागो अप्पाबहुगे त्ति । ३५. एदेसु अणियोगद्दारेसु परूविदेसु मूलपयडिविहत्ती समत्ता होदि ।
चूर्णिसू ०-इनमेसे मूलप्रकृतिविभक्तिमे ये आठ अनुयोगद्वार है। वे इस प्रकार हैं-एक जीवकी अपेक्षा स्वामित्व, काल और अन्तर, तथा नानाजीवोकी अपेक्षा भंगविचय, काल, अन्तर, भागाभाग और अल्पवहुत्व । इन उपर्युक्त आठो अनुयोगद्वारीके प्ररूपण करनेपर मूलप्रकृतिविभक्ति समाप्त होती है ॥३४-३५॥
विशेषार्थ-यतिवृषभाचार्यने उक्त आठो अनुयोगद्वारोकी प्ररूपणा सुगम होनेसे नहीं की है । उनका संक्षेपसे वर्णन इस प्रकार जानना चाहिए-(१) गुणस्थानकी अपेक्षा मूलप्रकृतिविभक्तिका स्वामी कौन है ? मोहकर्मकी सत्ता रखनेवाला किसी भी गुणस्थानमे स्थित कोई भी जीव मोहनीयकर्मविभक्तिका स्वामी है। मार्गणाओकी अपेक्षा नारक, तिर्यच और देवोमे मोहकी अट्ठावीस प्रकृतियोंकी सत्तावाले होनेसे सभी जीव स्वामी है, मनुष्यगतिमे यथासंभव प्रकृतियोकी सत्तावाले तदनुसार यथासंभव गुणस्थानवर्ती जीव स्वामी है। इसी प्रकारसे शेष इन्द्रिय आदि सभी मार्गणाआमे स्वामित्वका निर्णय कर लेना चाहिए । (२) गुणस्थानकी अपेक्षा मूलप्रकृतिविभक्तिका काल यथासंभव अनादि-अनन्त, अनादि-सान्त
और सादि-सान्त है । मार्गणाओकी अपेक्षा नरकगतिमे मोहविभक्तिका जघन्यकाल दश हजार वर्ष और उत्कृष्टकाल तीस सागर है । तिर्यग्गतिमे मोहविभक्तिका धन्यकाल क्षुद्रभवग्रहणप्रमाण और उत्कृष्टकाल अनन्तकाल या असंख्यात पुगलपरिवर्तनप्रमाण है । मनुष्योमे मोहविभक्तिका जघन्यकाल क्षुद्रभवप्रमाण और उत्कृष्ट काल पूर्वकोटि-वर्पपृथक्त्वसे अधिक तीन पल्यप्रमाण है । देवगतिमे मोहविभक्तिका जघन्यकाल दश हजार वर्ष और उत्कृष्टकाल तेतीस सागरोपम है । इसी बीजपदके अनुसार इन्द्रिय आदि शेपमार्गणाओमे कालका निर्णय कर लेना चाहिए । (३) गुणस्थानकी अपेक्षा मूलप्रकृतिविभक्तिका अन्तर नहीं होता है । मार्गणाओंमे भी मूलप्रकृतिविभक्तिका अन्तर नहीं है । हॉ, उत्तरप्रकृतियोकी अपेक्षा यथासंभव पदोमे यथासंभव अन्तर, काल और स्वामित्व अनुयोगद्वारोके अनुसार जान लेना चाहिए । (४) गुणस्थानकी अपेक्षा मूलप्रकृतिविभक्तिका नानाजीवसम्बन्धी भंगविचय इस प्रकार हैमूलप्रकृतिकी विभक्ति नियमसे होती है और अविभक्ति भी नियमसे होती है । इसी प्रकारसे मनुष्यपर्याप्त, जसकाय, संयत, शुक्ललेश्या, भव्यसिद्धिक, सम्यग्दृष्टि आदि मागणामि मूलप्रकृतिकी विभक्ति और अविभक्ति नियमसे होती है। लब्ध्यपर्याप्त मनुष्य, वैक्रियिकमिश्रकाययोग, उपशमसम्यग्दृष्टि आदिमे स्यात् विभक्ति होती है । औदारिकमिश्र, चक्षुदर्शन, अचक्षुदर्शन, संत्री आदि मार्गणाओमे स्थात् अविभक्ति होती है स्यात् नहीं भी होती है, इत्यादि प्रकारसे शेप मार्गणाओम विभक्तिसम्बन्धी भंगविचय जान लेना चाहिए । ( ५ ) ओघसे नानाजीवोंकी अपेक्षा मूलप्रकृनिविभक्तिका सर्वकाल है। आदेशकी अपेक्षा

Translation AI Generated

## Kasaya Pahud Sutra

**[2. Nature Division 34. These eight Anuyoga-Dwaras are divided according to the original nature. They are as follows: - Ownership, time and space with respect to one being, and destruction, time, space, division and scarcity with respect to many beings. 35. With the description of these eight Anuyoga-Dwaras, the original nature division is complete. ]**

**[Churnisu 0 - In this original nature division, there are eight Anuyoga-Dwaras. They are as follows: - Ownership, time and space with respect to one being, and destruction, time, space, division and scarcity with respect to many beings. With the description of these eight Anuyoga-Dwaras, the original nature division is complete. ]**

**[Special Meaning - The eight Anuyoga-Dwaras mentioned by Yativrishabhacharya are not easy to describe. They should be understood in a concise way as follows: - (1) With respect to the Gunasthan, who is the owner of the original nature division? Any being residing in any Gunasthan possessing the essence of Mohkarma is the owner of the Mohaniya Karma division. With respect to the Marganas, all beings are owners because they possess the twenty-eight natures of Moh in the Narak, Tiryanch and Dev worlds. In the human world, beings are owners according to the number of natures they possess and according to the Gunasthan they reside in. Similarly, the ownership should be determined for the remaining Marganas like Indriya etc. (2) With respect to the Gunasthan, the time of the original nature division is as much as possible Anadi-Anant, Anadi-Sant and Sadi-Sant. With respect to the Marganas, the lowest time of the Moh division in the Narak world is ten thousand years and the highest time is thirty oceans. In the Tiryanch world, the lowest time of the Moh division is as much as the time taken to grasp a small object and the highest time is infinite time or as much as the time taken for countless particles to change. In the human world, the lowest time of the Moh division is as much as the time taken to grasp a small object and the highest time is three Palyas more than the time taken for a Koti-Varp to be separated. In the Dev world, the lowest time of the Moh division is ten thousand years and the highest time is as much as thirty oceans. According to this seed, the time should be determined for the remaining Marganas like Indriya etc. (3) With respect to the Gunasthan, there is no space in the original nature division. There is also no space in the original nature division with respect to the Marganas. However, with respect to the subsequent natures, the space, time and ownership should be understood according to the Anuyoga-Dwaras in each Pad. (4) With respect to the Gunasthan, the destruction of the original nature division with respect to many beings is as follows: - The division of the original nature takes place according to the rules and the non-division also takes place according to the rules. Similarly, in the Marganas like Manushya-Paryapt, Jasakaya, Samyat, Shukla-Leshya, Bhavya-Siddhik, Samyag-Drishti etc., the division and non-division of the original nature takes place according to the rules. In the Marganas like Labdhya-Paryapt Manushya, Vaikriyik-Mishra-Kaya-Yoga, Upasham-Samyag-Drishti etc., there may be division. In the Marganas like Audarik-Mishra, Chakshu-Darshan, Achakshu-Darshan, Santri etc., there may be non-division or there may not be non-division. Similarly, the destruction with respect to the division should be understood in the remaining Marganas. (5) With respect to many beings, the time of the original nature division is all time due to the flow. With respect to the order, ]**