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 197

गा० २२]
स्थितिविभक्ति-अर्थपद-निरूपण ५. एदाणि चेव उत्तरपयडिहिदिविहत्तीए कादवाणि । ६. उत्तरपयडिहिदिविहत्तिमणुमग्गइस्सामो । ७. तं जहा । तत्थ अट्ठपदं-एया हिदी हिदिविहत्ती, अणेयाओ द्विदीओ द्विदिविहत्ती। जीवोका पाया जाना संभव है। विवक्षितकर्मके बन्धका अभाव होकर पुनः उस कर्मका बन्ध करनेवालेको अवक्तव्यस्थिति-विभक्तिवाला कहते है। भुजाकारविभक्तिमे इनका विचार तेरह अनुयोगद्वारोसे किया गया है। उनके नाम इस प्रकार है-समुत्कीर्तना, स्वामित्व, काल, अन्तर, नानाजीवोकी अपेक्षा भंगविचय, भागाभाग, परिमाण, क्षेत्र, स्पर्शन, काल, अन्तर, भाव और अल्पवहुत्व ।
पदनिक्षेप-भुजाकारबंधका जघन्य और उत्कृष्टपदोके द्वारा विशेप वर्णन करनेको पदनिक्षेप कहते है । इस अधिकारमे 'पद' शब्दसे वृद्धि, हानि और अवस्थान इन तीन पदोका ग्रहण किया गया है । ये तीनो पद उत्कृष्ट भी होते है और जघन्य भी । इस अनुयोगद्वारमे यह बतलाया गया है कि कोई एक जीव यदि प्रथम समयमे अपने योग्य जघन्य स्थितिवन्ध करता है और दूसरे समयमे वह स्थितिको बढ़ाकर बन्ध करता है, तो उसके वन्धमे अधिकसे अधिक कितनी वृद्धि हो सकती है और कमसे कम कितनी वृद्धि हो सकती है । इसी प्रकार यदि कोई जीव उत्कृष्ट स्थितिवन्ध कर रहा है और अनन्तर समयमे वह स्थितिको घटाकर वन्ध करता है, तो उस जीवके वन्धमे अधिकसे अधिक कितनी हानि हो सकती है और कमसे कम कितनी हानि हो सकती है। वृद्धि या हानिके न होनेपर जो ज्योका त्यो पूर्व प्रमाणवाला ही बन्ध होता है, वह अवस्थितबन्ध कहलाता है। इस प्रकार पदनिक्षेप अधिकारमे वृद्धि, हानि और अवस्थान, इन तीनोका विचार किया जाता है ।
वृद्धि-इस अनुयोगद्वारमे पड्गुणी हानि और वृद्धिके द्वारा स्थितिबन्धका विचार किया गया है।
चूर्णिसू० -मूलप्रकृतिस्थितिविभक्तिमें बतलाये गये इन ही अनुयोगद्वारोको उत्तरप्रकृतिस्थितिविभक्तिमे भी प्ररूपण करना चाहिए ।। ५ ॥
चूर्णिसू०-अब उत्तरप्रकृतिस्थितिविभक्तिका अनुमार्गण करते हैं । वह इस प्रकार है। उसमे यह अर्थपद है-एक स्थिति भी स्थितिविभक्ति है, और अनेक स्थितियाँ भी स्थितिविभक्ति है ॥ ६-७ ॥
विशेपार्थ-कर्मस्वरूपसे परिणत हुए कार्मण पुद्गलस्कन्धोके कर्मपना न छोड़कर रहनेके कालको स्थिति कहते है । कर्मकी ऐसी एक स्थितिको एकस्थिति कहते हैं । इस एक स्थितिकी विभक्ति होती है, क्योकि, एक समय कम, दो समय कम आदि स्थितियोसे उसमे भेद पाया जाता है । अथवा, सूक्ष्मसाम्परायिक संयतके मोहकर्मके अन्तिम समयसम्बन्धी कर्मस्कन्धके त्ति एसो अप्पदरबधो णाम | अवछिदवधे त्ति तत्य इम अठ्ठपद-जाओ एहि ट्दिीओ बधदि अण तर ओसक्काविद-उस्सक्काविदविदिक्कते समए तत्तियाओ चेव बधादि त्ति एमो अवदिबंधो णाम । एदेण अठ्ठपदेण तत्थ इमाणि तेरस अणियोगद्वाराणि-समुक्कित्तणा सामित्त जाव अप्पाबहुगे त्ति । महाव०

Translation AI Generated

## Chapter 22: Explanation of the Meaning of the Positional Division

**5.** Now, the positional divisions of the secondary nature are also explained.

**6.** We will now explain the positional divisions of the secondary nature.

**7.** For example, there are eight positional divisions: one positional division is called "one," and two positional divisions are called "two."

The existence of the living being, the support, and the knowledge are possible. The one who binds the karma again, without the absence of the intended karma, is called the positional division of the non-expressible state.

The consideration of these in the positional division of the arm is done through the thirteen Anuyoga Dwara. Their names are as follows: Samutkirtan, Swamitva, Kala, Antar, Nana Jeevoki Apeksha Bhangavichay, Bhaga Bhaga, Pariman, Kshetra, Sparshan, Kala, Antar, Bhav, and Alp Bahutva.

**Padaniksepa:** The special description by the inferior and superior positions of the karma-binding of the arm is called Padaniksepa. In this chapter, the word "pad" refers to the three positions: increase, decrease, and stability. These three positions are both superior and inferior. In this Anuyoga Dwara, it is explained that if a living being binds a lower positional karma in the first instance, and then increases the position and binds it in the second instance, then how much can the increase in its binding be at the most and how much can it be at the least. Similarly, if a living being is binding a higher positional karma and then decreases the position and binds it in the subsequent time, then how much can the decrease in the binding of that living being be at the most and how much can it be at the least. The binding that remains the same as before, without any increase or decrease, is called the stable binding. Thus, in the Padaniksepa chapter, the consideration of these three: increase, decrease, and stability, is done.

**Increase:** In this Anuyoga Dwara, the consideration of the positional binding is done through the increase and decrease of the Gunas.

**Churnisutra:** These Anuyoga Dvara, which are explained in the positional division of the primary nature, should also be explained in the positional division of the secondary nature. || 5 ||

**Churnisutra:** Now, we will explain the secondary nature of the positional division. It is as follows. The meaning of the word "position" in this context is: one position is also a positional division, and many positions are also a positional division. || 6-7 ||

**Special Meaning:** The time during which the karmic pudgala skandha, which has transformed from the nature of karma, does not leave the karma-nature, is called the position. One such position of karma is called one position. This one position has a division, because a difference is found in it from the positions of one time less, two times less, etc. Or, the karmic skandha related to the last time of the mohakarma of the subtle saṃpārāyika saṃyata is called the non-expressible binding. The binding that is called "cutting off" is called the non-expressible binding, because it is explained in this eight-positioned way: "This one binds, this two binds, this three binds, etc." In this eight-positioned way, these thirteen Anuyoga Dvara are explained: Samutkirtan, Swamitva, etc., up to Alp Bahutva.

**Mahav. **