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 163

५७
पा० २२) प्रकृतिस्थानविभक्ति-समुत्कीर्तना-निरूपण
३९. पयडिहाणविहत्तीए इमाणि अणियोगद्दाराणि । तं जहा--एगजीवेण सामित्तं कालो अंतरं णाणाजीवेहि भंगविचओ परिमाणं खेत्तं फोसणं कालो अंतरं अप्पाबहुअं भुजगारो पदणिक्खेवो पड्डि त्ति । ४०. पयडिहाणविहत्तीए पुव्वं गमणिज्जा हाणसमुक्तित्तणा। ४१. अस्थि अट्ठावीसाए सत्तावीसाए छव्वीसाए चउवीसाए तेवीसाए वावीसाए एकवीसाए तेरसण्हं पारसण्हं एक्कारसण्हं पंचण्डं चदुहं तिण्हं दोण्हं एकिस्से च (१५)। एदे ओघेण । चाहिए । इन अनुयोगद्वारोका विस्तृत वर्णन जयधवला टीकासे जानना चहिए । यहाँ केवल इन अनुयोगद्वारोका दिशा-परिज्ञानार्थ संक्षिप्त स्वरूप दिखाया गया है। इस प्रकार इन ग्यारह अनुयोगद्वारोके वर्णन समाप्त होनेपर एकैकउत्तरप्रकृतिविभक्तिनामक प्रकृतिविभक्तिका प्रथम भेद समाप्त हुआ।
चूर्णिसू०-प्रकृतिस्थानविभक्तिमे ये अनुयोगद्वार है। जैसे-एक जीवकी अपेक्षा स्वामित्व, काल और अन्तर, नानाजीवोकी अपेक्षा भंगविचय, परिमाण, क्षेत्र, स्पर्शन, काल, अन्तर, अल्पबहुत्व, भुजाकार, पदनिक्षेप और वृद्धि ॥३९॥
विशेषार्थ-प्रकृतिस्थान तीन प्रकारके होते है-बंधस्थान, उदयस्थान और सत्त्वस्थान । इनमेंसे बंधस्थानोंका वर्णन आगे कहे जानेवाले बंधक नामके अर्थाधिकारमे किया जायगा। उदयस्थानोका वर्णन आगे कहे जानेवाले वेदक नामके अर्थाधिकारमे किया जायगा। अतएव पारिशेपन्यायसे यहॉपर प्रकृतमे प्रकृतिसत्त्वस्थान विवक्षित है जिनका वर्णन उक्त तेरह अनुयोग द्वारोसे किया जायगा।
चूर्णिमु०-प्रकृतिस्थानविभक्तिमे सत्त्वस्थानोकी समुत्कीर्तना सर्व-प्रथम जानना चाहिए॥४०॥
• विशेषार्थ-मोहकर्मके अट्ठाईस, सत्ताईस आदि सत्त्वस्थानोके कथन करनेको स्थानसमुत्कीर्तना कहते है । इसके परिबान हुए विना शेप अनुयोगद्वारोका ज्ञान भी भली-भाँति नहीं हो सकता है। अतएव सबसे पहले उसीका वर्णन करते है।
चूर्णिसू०-मोहनीयकर्मके अट्ठाईस, सत्ताईस, छब्बीस, तेईस, बाईस, इक्कीस, तेरह, वारह, ग्यारह, पॉच, चार, तीन, दो और एक प्रकृतिरूप (१५) पन्द्रह सत्त्वस्थान ओघकी अपेक्षा होते है ॥४१॥
विशेषार्थ-मोहनीयकर्मके मूलमे दो भेद हैं :-दर्शनमोहनीय और चारित्रमोहनीय । दर्शनमोहनीयके तीन भेद हैं :-मिथ्यात्व, सम्यग्मिथ्यात्व और सम्यक्त्वप्रकृति । चारित्रमोहनीयके भी दो भेद हैं :-कपायवेदनीय और नोकपायवेदनीय । कपायवेदनीयके १६ भेद है:अनन्तानुबन्धी क्रोध, मान, माया, लोभ, अप्रत्याख्यानावरण क्रोध, मान, माया, लोभ, प्रत्याख्यानावरण क्रोध, मान, माया, लोभ, और संज्वलन क्रोध, मान, माया, लोभ । नोकपायवेदनीयके ए भेद है :-हास्य, रति, अरति, शोक, भय, जुगुप्सा, स्त्रीवेद, पुरुपबंद,

Translation AI Generated

## 57
**Chapter 22: Explanation of the Enumeration of the Divisions of the Nature-Sphere**

39. These are the doors of the Anuyoga (auxiliary) Chapters in the context of the division of the nature-sphere. For example, in relation to a single being: ownership, time, and interval; in relation to many beings: destruction-investigation, magnitude, field, touch, time, interval, few-many, arm-shape, foot-placement, and growth. 40. First, it is necessary to understand the enumeration of the nature-sphere in the context of the division of the nature-sphere. 41. There are twenty-eight, twenty-seven, twenty-six, twenty-four, twenty-two, twenty-one, thirteen, twelve, eleven, five, four, three, two, and one (15) nature-forms (sattvasthanas) in relation to the stream (ogh).

**Note:** A detailed explanation of these Anuyoga doors is available in the Jayadhavala commentary. Here, only a brief description is provided to understand the direction of these Anuyoga doors. Thus, with the completion of the description of these eleven Anuyoga doors, the first division of the nature-sphere, called the "One-by-One-Following-Nature-Division," is complete.

**Churnisutra:** The Anuyoga doors are present in the nature-sphere division. For example, in relation to a single being: ownership, time, and interval; in relation to many beings: destruction-investigation, magnitude, field, touch, time, interval, few-many, arm-shape, foot-placement, and growth. ||39||

**Special Meaning:** There are three types of nature-spheres: bondage-sphere, arising-sphere, and being-sphere. The description of the bondage-spheres will be given in the section called "Bondage" (bandhak). The description of the arising-spheres will be given in the section called "Knowledge" (vedak). Therefore, by the principle of parisepan (inference), the nature-sphere mentioned here refers to the nature-being-sphere, which will be described through the aforementioned thirteen Anuyoga doors.

**Churnimukha:** In the nature-sphere division, it is necessary to first understand the enumeration of the being-spheres. ||40||

**Special Meaning:** The enumeration of the twenty-eight, twenty-seven, etc., being-spheres, which are related to the deluding karma, is called the enumeration of the spheres. Without understanding this, the knowledge of the remaining Anuyoga doors cannot be fully grasped. Therefore, we will first describe this.

**Churnisutra:** There are twenty-eight, twenty-seven, twenty-six, twenty-three, twenty-two, twenty-one, thirteen, twelve, eleven, five, four, three, two, and one (15) nature-forms (sattvasthanas) in relation to the stream (ogh) of the deluding karma. ||41||

**Special Meaning:** There are two main divisions of the deluding karma: perception-deluding and conduct-deluding. Perception-deluding has three divisions: false-belief, mixed-belief, and right-belief nature. Conduct-deluding also has two divisions: karma-producing and non-karma-producing. Karma-producing has sixteen divisions: infinite-binding anger, pride, deceit, greed, non-rejection-covering anger, pride, deceit, greed, rejection-covering anger, pride, deceit, greed, and burning anger, pride, deceit, greed. Non-karma-producing has eight divisions: laughter, pleasure, displeasure, sorrow, fear, disgust, female-attraction, and male-attraction.