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 459

गा० ५८ ]
अनुभाग संक्रम- स्वामित्व-निरूपण
३५१
४०. सामित्तं । ४१. मिच्छत्तस्स उक्कस्साणुभागसंकमो कस्स १ ४२. 'उकस्साणुभागं वंधिदूणावलियपडिभग्गस्स अण्णदरस्स । ४३. एवं सव्वकम्माणं । ४४. णवरि सम्मत्त सम्मामिच्छत्ताणमुकस्साणुभागसंकमो कस्स १४५. दंसणमोहणीयक्खवयं मोत्तृण जस्त संतकम्ममत्थि ति तस्स उकस्साणुभागसं कमी |
४६. तो जहण्णयं । ४७. मिच्छत्तस्स जहण्णाणुभागसंकामओ को होइ ? चूर्णि सू ० - अब उत्कृष्ट अनुभागसंक्रमण के स्वामित्वको कहते है ॥ ४० ॥ शंका- मिथ्यात्वका उत्कृष्ट अनुभागसंक्रमण किसके होता है ? ॥ ४१ ॥
समाधान - उत्कृष्ट अनुभागको बॉध करके आवलिप्रतिभग्न अर्थात् वन्धावली के परे अवस्थित किसी भी एक जीवके मिध्यात्वका उत्कृष्ट अनुभागसंक्रमण होता है ॥ ४२ ॥
विशेषार्थ - जिस जीवने तीव्र संक्लेश से मिथ्यात्वके उत्कृष्ट अनुभागको बॉधा, बन्धावीके पश्चात् उसके मिथ्यात्वका उत्कृष्ट अनुभागसंक्रमण पाया जाता है। ऐसा जीव कोई भी संज्ञी पंचेन्द्रिय उत्कृष्ट संक्लेश-युक्त मिथ्यादृष्टि होता है । यहाँ इतना विशेष ज्ञातव्य है कि असंख्यात वर्षकी आयुवाले तिर्यंच और मनुष्यो में तथा देवोमे यह उत्कृष्ट अनुभाग संक्रमण नहीं पाया जाता ।
चूर्णिसू० - इसी प्रकार मिध्यात्वकर्म के समान सर्वक्रमका स्वामित्व जानना चाहिए | विशेषता केवल यह है कि सम्यक्त्वप्रकृति और सम्यग्मिथ्यात्वका उत्कृष्ट अनुभागसंक्रमण किसके होता है ? दर्शनमोहनीयके क्षपण करनेवाले जीवको छोड़कर जिसके संक्रमण के योग्य सत्कर्म पाया जाता है, उसके उक्त दोनों कर्मोंका उत्कृष्ट अनुभागसंक्रमण होता है ॥४३-४५॥ चूर्णिसू० 10- अब इससे आगे जघन्य अनुभागसंक्रमणके स्वामित्वको कहते हैं ॥ ४६ ॥ हियावलियदंसणमोहक्खवयम्मि तदुवलभादो | अजहण्णाणुभागस्कमो एयट्ठाणिओ वेट्ठाणिओ वा; दुसमयाहियाव लियद सणमोहक्खवयप्प हुडि जावुक्कस्साणुभागोत्ति ताव अजहण्गवियप्पावठाणादो । जयध० १ उक्कोसगं पबंधिय आवलियमइच्छिऊण उक्कस्सं ।
जाव ण घारइ तयं संकमइ आमुहुत्तंता ॥५२॥ कम्म० अनु० स०
२ आवलियपडिभग्ग मोत्तूण बघपढमसमए चेव सामित्त किण्ण दिज्जदे ? ण, अणइच्छाविय बधावलियम्स कम्मस्स ओकड्डुणादिसकमणाण पाओग्गत्ताभावादो । सो बुण मिच्छत्तुकस्साणुभागवधगो सण्णिप चिंदियपज्जत्तमिच्छाइट्ठि सव्वस किलिट्ठो । जइ एव; अण्णत्थुकस्साणुभागसकमो ण कयाइ लम्भदि त्ति आसकाए णिरायरणट्ठमण्णदर विसेसण कद, तदुक्कस्सब घेणाघादिदेण सह एइ दियादिसुप्पण्णस्स तदुवलभे विरोहाभावादो । णवरि असखेज्जवस्ताउअतिरिक्ख माणुसोववादियदेवेषु च ओधुक्कस्साणुभागस कमो ण भदे, तमघादेदूण तत्थुप्पत्तीए असभवादो । एदेण सम्माइट्ठीसु वि मिच्छत्तु कस्साणुभागसकमो पडिसिद्धो दव्वो । उकसाणुभाग बधिय आवलियपडिभग्गस्स कडयघादेण विणा सम्मत्त गुणग्गहणाणुववतदो । कथमेसो विसेसो सुत्तेणानुवइट्ठो णज्जदे १ ण, वक्खाणादो सुत्ततरादो ततजुत्तीए च तदुवलद्धीदो ।
जयध०
३ कुदो दसणमोहक्खवयादो अण्णत्थ तेसिमणुभागख इयघादाभावादो । जइ वि एत्थ सामण्णेण जस्स सतकम्ममत्थि त्ति वृत्त, तो वि पयरणवसेण सकमपाओग्गं जस्स संतकम्ममत्थि त्ति घेत्तव्व, अण्णहा उव्वेल्लणाए आवलियपविट्ठसतकम्मियस्स वि गइणप्पसगादो । जयध

Translation AI Generated

English Translation (preserving Jain terms):

Verse 58]
Section on Transference of Ownership-Determination

351
40. Samittam (Ownership). 41. Whose is the transference of the utmost anubhaga (intensity) of mithyatva (false belief)? 42. 'The transference of the utmost anubhaga is of one who has bound the utmost anubhaga and has gone beyond the bandhavalī (series of karmas). 43. Thus for all karmas. 44. But the transference of the utmost anubhaga of samyaktva (right belief) and samyagmithyatva (mixed right and wrong belief) is whose? 45. Of one who has destroyed the darsanamohaniya (deluding karma that obscures right faith) and has the remaining karma.

46. Then, the lowest. 47. Who is the one in whom the transference of the lowest anubhaga of mithyatva occurs? Churni Sutra - Now they explain the ownership of the transference of the utmost anubhaga. 40. Question - Whose is the transference of the utmost anubhaga of mithyatva? 41.

Answer - The transference of the utmost anubhaga is of one who has bound the utmost anubhaga and has gone beyond the bandhavalī, i.e., of any one living being. 42.

Special meaning - The living being who has bound the utmost anubhaga of mithyatva with intense affliction, after the bandhavalī, is found to have the transference of the utmost anubhaga of his mithyatva. Such a living being is an extremely afflicted, utmost mithyadrsti (wrong believer) of the class of samjni (conscious) pancendriya (five-sensed). Here, it should be particularly known that this transference of the utmost anubhaga is not found in tiryanc (animals) and humans with asankhyata (innumerable) years of lifespan, and in devas (celestial beings).

Churni Sutra - Similarly, the ownership of all karmas should be known like that of the mithyatva-karma. The only specialty is: Whose is the transference of the utmost anubhaga of samyaktva-prakrti (right belief nature) and samyagmithyatva? It is of the one who has destroyed the darsanamohaniya and in whom there is remaining meritorious karma worthy of transference. 43-45.

Churni Sutra 10 - Now, further, they explain the ownership of the transference of the lowest anubhaga. 46. Because it is found in one who has destroyed the darsanamohaniya. The transference of the lowest anubhaga is either in the same place or in a different place; from the destruction of darsanamohaniya up to the utmost anubhaga, it is due to the absence of the lowest modification. Jaya. 1. Having bound the utmost, going beyond the bandhavalī, it transfers to the utmost. 52. Karma Anuyoga Sutra.

2. After going beyond the bandhavalī, in the first moment of bondage, is ownership given? No, because of the absence of the capability of transference, as the karma of the bandhavalī has not been removed. He, the mithyatva-utkarstanubhaga-bound, conscious, five-sensed, mithyadrsti, is completely afflicted. If thus the transference of the utkarstanubhaga does not occur anywhere, for the sake of avoiding doubt, a certain specialty is made, that it does not conflict with the arising of the darsanamohaniya-ksapaka (destroyer of deluding karma) and others. But in the asankhyata-varsika (with innumerable years of lifespan) tiryanc, manusya (human), and upapada (born in celestial abode) devas, the transference of the utkarstanubhaga does not occur, because of the impossibility of its occurrence there. By this, the transference of the utkarstanubhaga is also refuted in the samyagdrsti (right believers). Because, without the destruction caused by the binding of the utkarstanubhaga and going beyond the bandhavalī, the attainment of the qualities of samyaktva is not possible. How is this specialty established by the sutra? No, because it is known from the explanation, the more explicit sutra, and the appropriateness of that understanding.

Jaya. 3. Because, other than the destruction of darsanamohaniya, there is no destruction of their anubhaga. Even though it is said in general that one who has meritorious karma, yet, by the context, it should be understood that one who has meritorious karma worthy of transference, otherwise there would be the fault of over-generalization, even for one who has entered the bandhavalī and has meritorious karma.