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 535

४२७
गा० ५८] - प्रदेशसंक्रम-भुजाकार-स्वामित्व-निरूपण
२९२. सोलसकसायाणं भुजगारसंकामगो अप्पदरसंकामगो अवढिदसंकामगो अवत्तव्यसंकामगो को होदि ? २९३. अण्णदरो' । २९४. एवं पुरिसवेद-भय-दुगुंछाणं । २९५. णवरि पुरिसवेद-अवडिदसंकामगो णियमा सम्पाइट्ठी' । २९६. इत्थि-णqसयवेदहस्स-रइ-अग्इ-सोगाणं भुजगार-अप्पदर अवत्तव्यसंकमो कस्स ? २९७. अण्णदरस्स ।
___ २९८. कालो एयजीवस्स । २९९. मिच्छत्तस्स भुजगारसंकमो केवचिरं कालादो होता है । यह क्रम विध्यातसंक्रमणको प्रारम्भ करनेके प्रथम समय तक जारी रहता है । यह कथन सम्यग्मिथ्यात्वकी सत्ता नहीं रखनेवाले मिथ्यादृष्टिकी अपेक्षा किया गया है । किन्तु जिस मिथ्याष्टिक उसकी सत्ता है, वह जब उपशमसम्यक्त्व उत्पन्न करता है, तब उसके प्रथम समयसे लेकर गुणसंक्रमणके अन्तिम समय तक भुजाकारसंक्रमण होता रहता है। यतः यह सूत्र देशामर्शक है, अतः यह भी सूचित करता है कि सम्यग्दृष्टिके मिथ्यात्वको प्राप्त होनेपर उसके प्रथम समयमें अधःप्रवृत्तसंक्रमण होनेसे भुजाकारसंक्रमण होता है । तथा सम्यग्मिथ्यात्वकी उद्वेलना करनेवाला मिथ्यादृष्टि जव वेदकसम्यक्त्वको ग्रहण करता है, तव उसके प्रथम समयमे भी विध्यातसंक्रमणके होनेसे भुजाकारसंक्रमणका होना संभव है।
___ शंका-अनन्तानुवन्धी आदि सोलह कषायोका भुजाकारसंक्रामक, अल्पतरसंक्रामक, अवस्थितसंक्रामक और अवक्तव्यसंक्रामक कौन है ? ॥२९२॥
समाधान-यथासंभव कोई एक सम्यग्दृष्टि या मिथ्यादृष्टि जीव चारो प्रकारके संक्रमणोका संक्रामक होता है ॥२९३॥
चूर्णिसू०-इसी प्रकार पुरुषवेद भय और जुगुप्साके भुजकारादि संक्रामक जानना चाहिए । विशेषता केवल यह है कि पुरुषवेदका अवस्थितसंक्रामक नियमसे सम्यग्दृष्टि जीव ही होता है ॥२९४-२९५॥
शंका-स्त्रीवेद, नपुंसकवेद, हास्य, रति, अरति और शोकप्रकृतियोका भुजाकार, अल्पतर और अवक्तव्य संक्रमण किसके होता है ? ॥२९६॥
समाधान-किसी एक सम्यग्दृष्टि या मिथ्यादृष्टिके होता है ॥२९७॥ चूर्णिसू०-अब भुजाकारादि संक्रमणोका एक जीवकी अपेक्षा काल कहते हैं ।।२९८॥
शंका-मिथ्यात्वके भुजाकारसंक्रमणका कितना काल है ? ॥२९९॥
१ अणनाणुवधीण ताव भुजगारसकामगो अण्णदरो मिच्छाइट्ठी सम्माइटठी वा होइ, मिच्छाइट्टिम्मिणिरतरवधीण तेसिं तदविरोहादो । सम्माइछिम्मि वि गुणसकमपरिणदम्मि सम्मत्तग्गहणपढमावल्यिाए वा विदियादिसमएसु तदुवलद्धीदो। अणताणुबधीणमवत्तव्वसकामगो अण्णदरो त्ति वुत्ते विमजोयणापुव्वसजोगपढमसमयणवकवधमावलियादिक्कत सकामेमाणयस्स मिच्छाइटिस्स सासणसम्माइटिटम्स वा गहण कायव्व । एव चेव सेसकसायाण पि भुजगारादिपदाणमण्णदरसामित्ताहिम्बधो अणुगतब्बो । णवरि तेसिमवत्तव्यसकामगो अण्णदरो सम्बोवसामणापडिवादसमए वट्टमाणगो सम्माइट्ठी चेव होइ, णाणो त्ति वत्तव्य ।
२ कुदो, सम्माइट्ठीदो अण्णत्थ पुरिमवेदस्स णिरतरबधित्ताभावादो । ण च णिरतरवधेण विणा अवठ्दिसकमसा मित्तविहाणसभवो; विरोहादो । जयध०
जयध०

Translation AI Generated

## Translation:

**427**
**Chapter 58] - Description of the Ownership of the Bhujakara, Alpantara, Avadhit, and Avaktvyasamkrama**

**292.** Who is the Bhujakara, Alpantara, Avadhit, and Avaktvyasamkrama of the sixteen Kshayas? **293.** Any other being. **294.** Similarly, the Bhujakara, etc., of Purushaveda, Bhaya, and Jugupsa should be known. **295.** However, the Avadhitasamkrama of Purushaveda is always a Samyagdristi. **296.** Who is the Bhujakara, Alpantara, and Avaktvyasamkrama of Striveda, Napumsakaved, Hasya, Rati, Arati, and Shoka? **297.** Any other being.

**298.** Time is the cause of the Bhujakara, etc., for a being. **299.** The Bhujakara, etc., of a Mithyadristi lasts for a certain period of time. This continues until the first time of the Vidhyatasamkrama. This statement is made with respect to a Mithyadristi who does not have the existence of Samyagmithyatva. However, for a Mithyadristi who has the existence of Mithyatva, the Bhujakara, etc., continues from the first time of the Upshama Samyaktva until the last time of the Gunasamkrama. Since this Sutra is a Desamarshaka, it also indicates that when a Samyagdristi attains Mithyatva, the Bhujakara, etc., occurs due to the Adhapravrittisamkrama at the first time. Similarly, when a Mithyadristi who is capable of causing the Udvellana of Samyagmithyatva attains Vedakasamyaktva, the Bhujakara, etc., is possible due to the Vidhyatasamkrama at the first time.

**Doubt:** Who are the Bhujakara, Alpantara, Avadhit, and Avaktvyasamkrama of the sixteen Kshayas, including Anantanuvadhi, etc.? **292**

**Solution:** As far as possible, any one Samyagdristi or Mithyadristi being is the Samkrama of all four types of Samkrama. **293**

**Churnisutra:** Similarly, the Bhujakara, etc., of Purushaveda, Bhaya, and Jugupsa should be known. The only difference is that the Avadhitasamkrama of Purushaveda is always a Samyagdristi being. **294-295**

**Doubt:** Who is the Bhujakara, Alpantara, and Avaktvyasamkrama of Striveda, Napumsakaved, Hasya, Rati, Arati, and Shoka? **296**

**Solution:** It happens to any one Samyagdristi or Mithyadristi being. **297**

**Churnisutra:** Now, time is the cause of the Bhujakara, etc., for a being. **298**

**Doubt:** How long does the Bhujakara, etc., last for a Mithyadristi? **299**

**1.** As long as the Anantanuvadhi, etc., are the Bhujakara, etc., any other being is either a Mithyadristi or a Samyagdristi. In the case of a Mithyadristi, it lasts until the Nirataravadhi. This is because of the absence of contradiction. In the case of a Samyagdristi, it lasts until the Gunasamkrama, or until the first time of the Samyaggrahana, or until the Vidhyatasamkrama, or until the time of the attainment of the Udvellana. When it is said that any other being is the Avaktvyasamkrama of the Anantanuvadhi, etc., it should be understood that the Mithyadristi, who is the Samkrama of the Kshayas, should attain the Samyaggrahana or the Samyagmithyatva, or the Kayavva. Similarly, the ownership of the Bhujakara, etc., of the other Kshayas should be understood in the same way. However, it should be known that any other being is the Avaktvyasamkrama of the Kshayas, and that the Samyagdristi is the one who is present at the time of the Sambhovasamanapadivada.

**2.** Why? Because there is no Nirataravadhi for the Purushaveda of a Samyagdristi. And without the Nirataravadhi, there is no possibility of the Avadhitasamkrama, which is the destruction of the Mithyatva. This is because of the contradiction. Jayadharmasutra.

**Jayadharmasutra**