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 607

गा० ६२] अनुभाग-उदारणा अर्थपद-निरूपण
४९९ २२१. 'को कदपाए द्विदीए पवेसगो' त्ति पदस्स द्विदि-उदीरणा कायया। २२२. एत्थ हिदिउदीरणा दुविहा-मूलपयडिडिदिउदीरणा उत्तरपयडिडिदिउदीरणा च । २२३. तत्थ इमाणि अणियोगद्दाराणि । तं जहा- पमाणाणुगमो सामित्तं कालो अंतरं णाणाजीवेहि भंगविचयो कालो अंतरं सण्णियासो अप्पाबहुअं भुजगारो पदणिक्खेवो वड्डी हाणाणि च । २२४. एदेसु अणियोगद्दारेसु विहासिदेसु 'को कदमाए हिदीए पवेसगी त्ति पदं समत्तं ।
२२५. 'को व के य अणुभागे त्ति अणुभागउदीरणा कायव्वा । २२६. तत्थ तत्थ अट्ठपदं । २२७. अणुभागा पयोगेण ओकड्डियूण उदये दिजति सा उदीरणा । २२८. तत्थ जं जिस्से आदिफद्दयं तं ण ओकड्डिज्जदि । २२९. उदय और उदीरणामे जो थोड़ी-सी विशेषता है, वह व्याख्यानाचार्यों के विशेष व्याख्यानसे ज्ञात ही हो जाती है।
इस प्रकार कर्मोदयके व्याख्यान कर देनेपर वेदक अधिकारकी प्रथम गाथाका अर्थ समाप्त हो जाता है।
चूर्णिसू०-'कौन जीव किस स्थितिमें प्रवेशक होता है' दूसरी गाथाके इस प्रथम पदकी स्थिति-उदीरणा (-रूप व्याख्या ) करना चाहिए। यह स्थिति-उदीरणा दो प्रकारकी है-मूलप्रकृतिस्थिति-उदीरणा और उत्तरप्रकृतिस्थिति-उदीरणा । इन दोनो प्रकारकी उदी. रणाओंके प्ररूपण करनेवाले अनुयोगद्वार इस प्रकार हैं-प्रमाणानुगम, स्वामित्व, एक जीवकी अपेक्षा काल, अन्तर, नाना जीवोकी अपेक्षा भंगविचय, काल और अन्तर, सन्निकर्प, अल्पबहुत्व, भुजाकार, पदनिक्षेप, स्थान और वृद्धि । इन अनुयोगद्वारोके व्याख्यान करनेपर 'को कदमाए हिदीए पवेसगो' इस पदका अर्थ समाप्त हो जाता है ॥२२२-२२४॥
विशेषार्थ-चूर्णिसूत्रकारने ग्रन्थ-विस्तारके भयसे उक्त अनुयोगद्वारोका वर्णन नहीं किया है । अतः विशेष जिज्ञासुओको जयधवला टीका देखना चाहिये ।
चूर्णिसू० - 'कौन जीव किस अनुभागमें प्रवेश करता है। दूसरी गाथाके. इस दूसरे पदमें अनुभाग-उदीरणाकी प्ररूपणा करना चाहिए। इस विषयमे यह अर्थपद है। वह इस प्रकार हैं -प्रयोग अर्थात् परिणाम-विशेषके द्वारा स्पर्धक, वर्ग, वर्गणा और अविभागप्रतिच्छेदस्वरूप अनन्तभेद-भिन्न अनुभागका अपकर्षण करके और अनन्तगुणहीन बनाकर जो स्पर्धक उदयमें दिये जाते हैं, उसे उदीरणा कहते हैं। उसमे जिस कर्म-प्रकृतिका जो आदि स्पर्धक हैं, वह उदीरणाके लिए अपकर्षित नही किया जा सकता है । इस प्रकार द्वितीय, तृतीय आदि
१ पयडि उदीरणाणतरमेत्तो ट्ठिदिउदीरणा कायव्वा, पत्तावसरत्तादी । जयध० ।
२ किम टपद णाम १ जत्ता सादाराण पयदत्थविसए सम्ममवगमो समुप्पजइ, तमस्स वा वर्ष पदमठ्ठपदमिदि भण्णदे । जयध'
३ अणुभागा मूलुत्तरपयडीणमणतभेयभिषणफद्दयवग्गणाविभागपलिच्छेदसरूवा, पयोगेण परिणाम. विसेसेण ओकड्डियूण अणतगुणहीणसरूवेण जमुदए दिजति, सा उदीरणा णाम । जयध०
४ कुदो, तत्तो हेठा अणुभागफद्दयाणमसभवादो । जयध०

Translation AI Generated

## Chapter 62: Explanation of the Meaning of the Term 'Anubhaga'

**499.221.** What is the nature of the 'Sthiti-Udirana' (explanation of the state) of the word 'Ko Kadmaae Dvidiye Pavessago' (Who enters into which state)?

**222.** Here, the 'Sthiti-Udirana' is of two types: 'Mula-Payadi-Sthiti-Udirana' (explanation of the state of the original nature) and 'Uttara-Payadi-Sthiti-Udirana' (explanation of the state of the subsequent nature).

**223.** The 'Anuyoga-Dvara' (means of understanding) that explain these two types of 'Sthiti-Udirana' are as follows: 'Pramana-Anugamo' (following the evidence), 'Samittvam' (ownership), 'Kala' (time) with respect to a single being, 'Antara' (difference), 'Bhangavicayo' (analysis of destruction) with respect to multiple beings, 'Kala' (time) and 'Antara' (difference), 'Sannikarpo' (proximity), 'Appabahuam' (few or many), 'Bhujagaro' (shape), 'Padanikkhero' (placement), 'Vaddi' (increase), and 'Hanani' (decrease).

**224.** By explaining these 'Anuyoga-Dvara', the meaning of the word 'Ko Kadmaae Dvidiye Pavessago' is complete.

**225.** What is the nature of the 'Anubhaga-Udirana' (explanation of the 'Anubhaga') of the word 'Ko Va Ke Ya Anubhage' (Who enters into which 'Anubhaga')?

**226.** Here, the 'Atthapad' (meaning of the word) is the 'Anubhaga'.

**227.** The 'Udirana' is the explanation of the 'Anubhaga' that is presented in the 'Udaya' (arising) by reducing it through 'Payoga' (application).

**228.** The 'Adi-Faddaya' (original 'Faddaya' - a term related to karma) of the 'Karma-Prakriti' (nature of karma) is not reduced for the 'Udirana'.

**229.** The slight difference between 'Udaya' and 'Udirana' is known through the special explanations of the 'Vyakhyana-Achaarya' (teachers of explanation).

Thus, after explaining the 'Karmodaya' (arising of karma), the meaning of the first verse of the 'Vedaka-Adhikara' (section on the 'Vedaka') is complete.

**Churnisutra:** The 'Sthiti-Udirana' (explanation of the state) of the first word of the second verse, 'Kaun Jeeva Kis Sthitimen Praveshak Hota Hai' (Which being enters into which state), should be explained. This 'Sthiti-Udirana' is of two types: 'Mula-Prakriti-Sthiti-Udirana' (explanation of the state of the original nature) and 'Uttara-Prakriti-Sthiti-Udirana' (explanation of the state of the subsequent nature). The 'Anuyoga-Dvara' (means of understanding) that explain these two types of 'Sthiti-Udirana' are as follows: 'Pramana-Anugam' (following the evidence), 'Swamittva' (ownership), 'Kala' (time) with respect to a single being, 'Antara' (difference), 'Nana Jeevoki Apeksha Bhangavichay' (analysis of destruction with respect to multiple beings), 'Kala' (time) and 'Antara' (difference), 'Sannikarpo' (proximity), 'Alp-Bahutva' (few or many), 'Bhujakar' (shape), 'Padanikkhero' (placement), 'Sthan' (place), and 'Vriddi' (increase). By explaining these 'Anuyoga-Dvara', the meaning of the word 'Ko Kadmaae Dvidiye Pavessago' is complete. ||222-224||

**Special Note:** The author of the 'Churnisutra' has not described the mentioned 'Anuyoga-Dvara' due to the fear of making the text too long. Therefore, those who are particularly interested should refer to the 'Jayadhavala-Tika' (commentary by Jayadhavala).

**Churnisutra:** The 'Anubhaga-Udirana' (explanation of the 'Anubhaga') of the second word of the second verse, 'Kaun Jeeva Kis Anubhagmen Pravesh Karta Hai' (Which being enters into which 'Anubhaga'), should be explained. The meaning of this word is as follows: The 'Anubhaga' is the infinite variety of 'Anubhaga' that is reduced and made devoid of infinite qualities through 'Payoga' (application) - the specific result - and presented in the 'Udaya' (arising) in the form of 'Sparadhak' (competitor), 'Varga' (class), 'Vargana' (classification), and 'A-Vibhaga-Prati-Chheda' (non-divisional intersection). The 'Adi-Sparadhak' (original competitor) of the 'Karma-Prakriti' (nature of karma) cannot be reduced for the 'Udirana'. Thus, the second, third, etc.