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 282

१७६
कसाय पाहुड सुन्त
एवं अणुभागे त्ति जं पदं तस्स अत्थपरूपणां समत्ता । अणुभागविहत्ती समत्ता ।
[ ४ अनुभाग विभक्ति
• अनुभागबन्धके अध्यवसायस्थान असंख्यात लोकाकाशके प्रदेशप्रमित है । उद्वर्तना और अपवर्तना करणीके द्वारा होनेवाली वृद्धि और हानिसे जो अनुभागस्थान उत्पन्न होते है, वे हत - समुत्पत्तिकस्थान कहलाते हैं, क्योकि, हत नाम घातका है और उद्वर्तना अपवर्तना करणीके द्वारा पूर्व अवस्थाका घात होता है, इसलिए उनसे उत्पन्न होनेवाले परिणाम स्थान हत्तसमुत्पत्तिक कहलाते है । इनका प्रमाण बन्धसमुत्पत्तिकस्थानोसे असंख्यातगुणा है । इसका कारण यह है कि एक एक बन्धसमुत्पत्तिक स्थानपर नानाजीवोकी अपेक्षा उद्वर्तना और अपवर्तना करणोके द्वारा असंख्यात भेद कर दिये जाते है । उद्वर्तना और अपवर्तना करणीके द्वारा वृद्धिहानि किये जानेके पश्चात् स्थितिघात और रसघात से जो अनुभागस्थान उत्पन्न होते हैं, वे हतहतसमुत्पत्तिकस्थान कहलाते है, क्योकि, हत अर्थात् उद्वर्तना और अपवर्तन के द्वारा घात किये जानेपर, फिर भी हत अर्थात् स्थितिघात और रसघात के द्वारा किये जानेवाले घातसे इनकी उत्पत्ति होती है । इनका प्रमाण हतसमुत्पत्तिकस्थानोसे असंख्यातगुणा है, क्योकि, जीवो के संक्लेश और विशुद्धि प्रतिसमय अन्य अन्य होती है, और ये दोनो ही अनुभागघातके कारण है |
इस प्रकार चौथी मूल गाथाके 'अणुभागे' इस पद के अर्थ की प्ररूपणा की गई । इस प्रकार अनुभागविभक्ति समाप्त हुई ।
काढूण जाव सणिपचिदियपजत्तसव्वुक्कराणुभागव घटाणेत्ति ताव एदाणि असखेज लोग मेत्तछट्टणाणि वधसमुप्पत्तियट्ठाणाणि त्ति भणति, वण समुप्पण्णत्तादो | अनुभागसतठाणवादेण नमुष्पष्णमणुभागसतट्ठाण त पि ववधट्ठाणाणि त्ति वेत्तव्य, बधट्ठाणसमाणत्तादो । पुणो एदेसिमस खेज लोगमेत्तछट्ठाणाण मज्ये अणत गुणवड्ढि अणतगुणहाणि अट्ठ कुव्वकाण विद्यालेमु असंखेज्जलोगमेत्तछट्टाणाणि हदसमुप्पत्तियसंतकम्मट्ठाणाणि भण्णति, वधट्टाणघादेण वधट्ठाणाण विद्याल्मु नचतरभावेण उप्पण्णत्ताटो । पुणो एदेसिमसंखेन लोगमेत्ताण हसमुत्पत्तियसतकम्मट्टाणाणमणं तगुणवड्ढि हाणि अट्ट कुव्यकाणं विद्याल्सु असखेज लोगमेत्तछट्ठाणाणि हृदहदसमुप्पत्तियसंतकम्मट्ठाणाणि वुञ्चति, घादेणुप्पण्ण-अणुभागट्टाणाणि वाणुभागट्ठाहितो विसरिसाण घाटिय बधसमुप्पत्तिय हदसमुत्पत्तिय-अणुभागट्टाणेहिंतो विसरिसभावेण उप्पाविदत्तादो | कथमेकादो जीवदव्वादो अणेयाणमणुभागट्टाणकजाण समुग्भवो ? ण, अणुभागवधघादबादहेदुपरिणामसजोएण गाणाव जाणनुपत्तीए विरोहाभावाटो । एदेसि तिविहाणमवि अणुभागट्टाणाण नही वेयणभावविहाणे पण कदा, तहा एत्थ विकावा | जय०

Translation AI Generated

## 176

**Explanation of the term "Anubhage" in the fourth मूल गाथा is complete. The division of Anubhagas is also complete.**

**[4. Division of Anubhagas]**

* **The number of Anubhaga-bandhaka-adhyavasaya-sthana is countless, as vast as the space of countless Lokakasha.** The Anubhaga-sthana that arise due to increase and decrease caused by Udvartana and Apavartana are called Hat-samutpatti-sthana. This is because "Hat" means destruction, and Udvartana and Apavartana cause destruction of the previous state. Therefore, the resulting places are called Hat-samutpatti. Their number is countless times greater than the number of Bandha-samutpatti-sthana. This is because, for each Bandha-samutpatti-sthana, countless distinctions are made due to Udvartana and Apavartana, which affect various Jivas.

* **The Anubhaga-sthana that arise after increase and decrease caused by Udvartana and Apavartana, and then further affected by Sthiti-ghata and Rasa-ghata, are called Hat-hat-samutpatti-sthana.** This is because they are first destroyed by Udvartana and Apavartana ("Hat"), and then further destroyed by Sthiti-ghata and Rasa-ghata ("Hat"). Their number is countless times greater than the number of Hat-samutpatti-sthana. This is because the Sanklesha and Vishuddhi of Jivas are constantly changing, and both are causes of Anubhaga-ghata.

**Thus, the meaning of the term "Anubhage" in the fourth मूल गाथा has been explained. The division of Anubhagas is now complete.**

**Some say that there are countless Lokakasha-chhatthana, which are Vadh-samutpatti-sthana, due to the decrease of Anubhaga-pachidiya-pajat-savvukkara.** This is because of the nature of Vadh-samutpatti.

**According to the theory of Anubhaga-sthana, the Anubhaga-sthana that are not Vadh-sthana are also Vadh-sthana.** This is because of the equality of Vadh-sthana.

**Again, among these countless Lokakasha-chhatthana, there are countless Lokakasha-chhatthana that are Hat-samutpatti-sankarma-sthana, due to the increase and decrease caused by the eight types of knowledge.** This is because of the nature of Vadh-sthana-ghata.

**Again, among these countless Lokakasha-chhatthana that are Hat-samutpatti-sankarma-sthana, there are countless Lokakasha-chhatthana that are Hrid-hat-samutpatti-sankarma-sthana, due to the increase and decrease caused by the eight types of knowledge.** This is because of the nature of Vadh-sthana-ghata, which causes the Anubhaga-sthana to be destroyed and then further destroyed by the Anubhaga-sthana-ghata.

**How can countless Anubhaga-sthana arise from a single Jiva-dravya?** This is not possible, because it would contradict the theory of Anubhaga-vadh-ghata-baadha-hetu-parinaama-sajo, which states that knowledge arises from the destruction of Anubhagas.

**These three types of Anubhaga-sthana do not have a state of suffering, but they are still subject to destruction.** This is a contradiction.

**Victory!**