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 160

कसाथ पाहुड सुत्त
[२ प्रकृतिविभक्ति ख्यानावरणादि वारह कपाय और नव नोकपायोकी विभक्तिका अन्तरकाल नहीं होता है। सम्यक्त्व और सम्यग्मिथ्यात्व इन दोनो प्रकृतियोंकी विभक्तिका जघन्य अन्तर एक समय है। तथा उन्हींका उत्कृष्ट अन्तर कुछ कम अर्धपुद्गलपरिवर्तन है । अनन्तानुवन्धीकपाय-चतुष्ककी विभक्तिका जघन्य अन्तरकाल अन्तमुहूर्त है और उत्कृष्ट अन्तरकाल कुछ कम एकसौ वत्तीस सागर है । इसी प्रकार आदेशकी अपेक्षा नरकगतिमे नारकियोंके वाईस प्रकृतियोका अन्तरकाल नहीं है । शेप छह प्रकृतियोमेंसे सम्यक्त्वप्रकृति और सम्यग्मिथ्यात्वका जघन्य अन्तरकाल एक समय तथा अनन्तानुवन्धीचतुष्कका जघन्य अन्तरकाल अन्तमुहूर्त है । तथा इन्हीं छहो प्रकृातयोका उत्कृष्ट अन्तरकाल तेतीस सागर है । तिर्यग्गतिमें तिर्यंचोके सम्यक्त्वप्रकृति और सम्यग्मिथ्यात्वका अन्तरकाल ओघके समान है। अनन्तानुबंधी-चतुष्कका जघन्य अन्तरकाल अन्तमुहूर्त और उत्कृष्ट अन्तरकाल कुछ कम तीन पल्य है। शेष बाईस प्रकृतियोका अन्तरकाल नहीं है। पंचेन्द्रियतिर्यंच, पंचेन्द्रिय तिर्यचपर्याप्त और पंचेन्द्रियतिर्यच योनिमती जीवोके बाईस प्रकृतियोका अन्तरकाल नही है । सम्यक्त्वप्रकृति
और सम्यग्मिथ्यात्वका जघन्य अन्तरकाल एक समय और उत्कृष्ट अन्तरकाल पूर्वकोटिपृथक्त्वसे अधिक तीन पल्य है । अनन्तानुबन्धीचतुष्कका अन्तरकाल तिर्यचसामान्यके समान है । इसी प्रकार मनुष्य पर्याप्त और मनुष्यनियोका अन्तरकाल जानना चाहिए । पंचेन्द्रियतिर्यंच लब्ध्यपर्याप्तोके सभी प्रकृतियोका अन्तरकाल नहीं है। इसी प्रकार लब्ध्यपर्याप्त मनुष्य, नव अनुदिश, पंच अनुत्तरवासी, देव, सर्व एकेन्द्रिय, सर्व विकलेन्द्रिय, पंचेन्द्रियलब्ध्यपर्याप्त, जसलब्ध्यपर्याप्त, पांचों स्थावरकाय, औदारिकमिश्रकाययोगी, कार्मणकाययोगी, अपगतवेदी, अकपायी, मत्यज्ञानी, श्रुताज्ञानी, विभंगज्ञानी, मतिनानी, श्रुतज्ञानी, अवधिज्ञानी, मनःपर्ययज्ञानी, सर्व संयत, संयतासंयत, अवधिदर्शनी, अभव्य, सर्व सम्यग्दृष्टि, सासादनसम्यग्दृष्टि, सम्यग्मिथ्यादृष्टि, मिथ्यादृष्टि असंज्ञी और अनाहारक जीवोका अन्तरकाल जानना चाहिए । देवोसे सम्यक्त्वप्रकृति, और सम्यग्मिथ्यात्वका जघन्य अन्तरकाल क्रमशः एक समय और अन्तर्मुहूर्त है । उत्कृष्ट अन्तरकाल कुछ कम इकतीस सागर है । इसी प्रकार शेप मार्गणाओमे भी प्रत्येक प्रकृतिकी विभक्तिके अन्तरकालको जानकर हृदयंगम करना चाहिए। (४) नानाजीवोंकी अपेक्षा मोहनीयकर्मकी उत्तरप्रकृतियोके विभक्ति-अविभक्तिसम्बन्धी भंगों अर्थात् विकल्पोके अनुगम करनेवाले अनुयोगद्वारको नानाजीवभंगविचयानुगम अनुयोगद्वार कहते हैं । ओबसे मोहकर्मकी सभी प्रकृतियोके विभक्ति और अविभक्ति करनेवाले जीव नियमसे होते है। इस लिए ओघकी अपेक्षा विभक्ति-अविभक्ति सम्बन्धी भंग नहीं होते हैं । किन्तु आदेशकी अपेक्षा (१) कदाचित् विवक्षित प्रकृतिकी विभक्तिवाला एक जीव होता है । (२) कदाचित् विवक्षित प्रकृतिकी अविभक्तिवाला एक जीव होता है। (३) कदाचित् विवक्षित प्रकृतिकी विभक्तिवाले अनेक जीव होते है । (४) कदाचित् विवक्षित प्रकृतिकी अविभक्तिवाले अनेक जीव होते है । (५) कदाचित विवक्षित प्रकृतिकी विभक्तिवाला एक जीव और

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Kasaya Pahuda Sutta

[2] The interval between the divisions of the twelve kasayas (deluding passions) and the nine no-kasayas (non-deluding passions) is not different. The minimum interval between the divisions of the two prakrtis (dispositions) of samyaktva (right belief) and samyagmithyatva (wrong belief) is one samaya (smallest unit of time). Their maximum interval is slightly less than one ardha-pudgala-parivartan (half-cycle of matter). The minimum interval between the divisions of the four anantanubandhi-kasayas (passions that bind one to endless transmigration) is one antarmuhurta (48 minutes), and their maximum interval is slightly less than one hundred and thirty-two sagaras (oceans). Similarly, in the case of the nether world, the interval between the twenty-two prakrtis of the narakas (hell-beings) is not different. Of the remaining six prakrtis, the minimum interval between the divisions of samyaktva and samyagmithyatva is one samaya, and the minimum interval between the divisions of the four anantanubandhi-kasayas is one antarmuhurta. The maximum interval of these six prakrtis is thirty-three sagaras. In the animal world, the interval between the divisions of samyaktva and samyagmithyatva of the tiryañca (animals) is like the oga (flow). The minimum interval between the divisions of the four anantanubandhi-kasayas is one antarmuhurta, and their maximum interval is slightly less than three palyas. The interval between the remaining twenty prakrtis is not different. The interval between the twenty prakrtis of the pañcendriya-tiryañca (five-sensed animals), pañcendriya-tiryañca-paryapta (five-sensed animals with full development), and pañcendriya-tiryañca-yonimati (five-sensed animals with female nature) is not different. The minimum interval between the divisions of samyaktva and samyagmithyatva is one samaya, and their maximum interval is slightly more than three palyas than the previous cycle. The interval between the four anantanubandhi-kasayas is like that of the tiryañca-samanya (common animals). Similarly, one should know the interval in the case of the manusya-paryapta (human beings with full development) and manusya-niyoga (human beings with specific functions). The interval of all the prakrtis of the pañcendriya-tiryañca-labdhyaparyapta (five-sensed animals with partial development) is not different. Similarly, one should know the interval of the labdhyaparyapta-manusya (human beings with partial development), nava-anudisa (nine directions), pañca-anuttaravasi (five superior beings), devas (celestial beings), sarva-ekendriya (all one-sensed beings), sarva-vikalendriya (all imperfect-sensed beings), pañcendriya-labdhyaparyapta (five-sensed beings with partial development), jasalabdhyaparyapta (beings with partial development of the jasala body), the five sthavara-kaya (immobile beings), audarika-misra-kayayogi (beings with mixed physical body), karmana-kayayogi (beings with karmic body), apagata-vedi (beings without sensations), akasayi (beings without passions), martyajñani (beings with mortal knowledge), srutajñani (beings with scriptural knowledge), vibhangajñani (beings with analytical knowledge), matijñani (beings with intuitive knowledge), srutajñani (beings with scriptural knowledge), avadhijñani (beings with clairvoyant knowledge), manaḥparyayajñani (beings with telepathic knowledge), sarva-samyata (completely restrained beings), samyatāsamyata (partially restrained beings), avadhidarśani (beings with clairvoyant perception), abhavya (incapable of liberation), sarva-samyagdrsti (beings with right faith), sāsādana-samyagdrsti (beings with right faith attained through effort), samyagmithyadrsti (beings with mixed right and wrong faith), mithyadrsti (beings with wrong faith), asañjñi (unconscious beings), and anāhāraka (non-eating beings).

The minimum interval between the divisions of samyaktva and samyagmithyatva of the devas is one samaya and one antarmuhurta, respectively. Their maximum interval is slightly less than thirty-one sagaras. Similarly, one should comprehend the interval of the divisions of each prakrti in the other gatis (states of existence) as well.

(4) With reference to different jivas (living beings), the anuyogadvara (method of investigation) that follows the variations in the divisions and non-divisions of the uttaraprakrtis (higher dispositions) of the mohaniya-karma (deluding karma) is called the nanajivabhangavicayanuyogadvara (method of investigating the divisions of the prakrtis in different jivas). Normally, the jivas who divide and do not divide all the prakrtis of the moha-karma (deluding karma) are in accordance with the oga (flow). Therefore, there are no variations in the divisions and non-divisions in relation to the oga. However, in relation to the adesa (special case), (1) there may be a single jiva who has the division of the desired prakrti, (2) there may be a single jiva who has the non-division of the desired prakrti, (3) there may be multiple jivas who have the division of the desired prakrti, (4) there may be multiple jivas who have the non-division of the desired prakrti, and (5) there may be a single jiva who has the division of the desired prakrti and