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 654

५४६
कसाय पाहुड सुत्त [६ वेदफ-अर्थाधिकार ५८९. जहण्णो अणुभागसंकमो अणंतगुणो'।
५९०. सम्मामिच्छत्तस्स जहण्णगो अणुभागसंकमो संतकम्मं च थोवाणि। ५९१. जहण्णगो अणुभाग-उदयो उदीरणा च अणंतगुणाणि । ५९२. कोहसंजलणस्स जहण्णगो अणुभागबंधो संकमो संतकम्मं च थोवाणि । ५९३. जहण्णाणुभाग-उदयो
विशेपार्थ-इसका कारण यह है कि कृतकृत्यवेदक होनेसे एक समय अधिक आवली काल पहले सम्यक्त्वप्रकृतिकी जघन्य अनुभाग-उदीरणा होती है।
चूर्णिस०-सम्यक्त्वप्रकृतिकी जघन्य अनुभाग-उदीरणासे उसीका जघन्य अनुभाग संक्रम अनन्तगुणा है ॥५८९।।
विशेषार्थ-इसका कारण यह है कि यद्यपि जघन्य उदीरणाके विषयमें ही अपवर्तनाके वशसे जघन्य अनुभागका संक्रम हुआ है, तथापि उस जघन्य अनुभाग-उदीरणासे यह जघन्य अनुभाग-संक्रम अनन्तगुणा है। क्योकि, अपकृष्यमाण अनुभागके अनन्तवें भागस्वरूपसे ही उदय और उदीरणाकी संक्रममे प्रवृत्ति देखी जाती है।
चूर्णिसू०-सम्यग्मिथ्यात्वका जघन्य अनुभागसंक्रम और जघन्य अनुभाग-सत्कर्म वक्ष्यमाण पदोकी अपेक्षा सबसे कम हैं ॥५९०॥
विशेपार्थ-इसका कारण यह है कि दर्शनमोहका क्षपण करनेवाले जीवके अपूर्वकरण और अनिवृत्तिकरण परिणामोके द्वारा सम्यग्मिथ्यात्वका भलीभॉति घात करके स्थित चरम अनुभागखंडको यहाँ ग्रहण किया गया है ।
____चूर्णिम०-सम्यग्मिथ्यात्वके जघन्य अनुभागसंक्रम और जघन्य अनुभाग-सत्कर्मसे उसीके जघन्य अनुभाग उदय और जघन्य अनुभाग-उदीरणा अनन्तगणित है ॥५९१॥
विशेषार्थ-क्योकि, घातके विना सम्यक्त्वके अभिमुख चरम समयवर्ती सम्यग्मिथ्याष्टिक तत्प्रायोग्य उत्कृष्ट विशुद्धिके द्वारा उदीर्यमाण जघन्य अनुभागकी यहाँ विवक्षा की गई है।
चूर्णिसू०-संज्वलनक्रोधका जघन्य अनुभागबन्ध, जघन्य संक्रम, और जघन्य सत्कर्म ये तीनो परस्परमे समान होकरके भी वक्ष्यमाण पदोकी अपेक्षा सबसे कम हैं।
१ जइ वि जहण्णोदीरणाविसये चेव ओकदुणावसेण जहण्णाणुभागसकमो जादो, तो वि तत्तो एसो अणतगुणो । किं कारण; ओकडिजमाणाणुभागस्स अणतभागसरुवेण उदयोदीरणाणं तत्य पवुत्तिदसणादो । जयध०
२ कुदो; दसणमोहक्खवय-अपुवाणियट्टिकरणपरिणामेहि सुछ धादं पावेयूण ठ्ठिदचरिमाणुभागखंडयविसयत्त ण पडिलद्धजहण्णभावत्तादो । जयध०
३ कुदो; घादण विणा सम्मत्ताहिमुहचरिमसमयसम्मामिच्छाइटिस तप्पाओग्गुफात्सविसाहीए उदीरिजमाणजहण्णाणुभागविसयत्तण पयदहाणसामित्तावलंबणादो। जयध० ४ कुदा; कोधवेदगचरिमसमयजहष्णाणुभागबंधविसयतण तिण्हमेदेसि जहष्णसामित्तोवलमादो।
जयध

Translation AI Generated

## 546
## Kasaya Pahud Sutta [6 Vedaf-Arthadhikār 589. Jahanno Anubhāga-Sankamo Anantguṇo'।
590. Sammāmicchattassā Jahanno Anubhāga-Sankamo Santakammam ca Thovāṇi. 591. Jahanno Anubhāga-Udayo Udīraṇā ca Anantguṇāṇi. 592. Koha-Sanjalaṇassā Jahanno Anubhāga-Bandho Sankamo Santakammam ca Thovāṇi. 593. Jahannāṇubhāga-Udayo

**Visheshārtha:** The reason for this is that due to being a Kritakṛtyavedaka, a long time ago, the Jghanya Anubhāga-Udīraṇā of the Samyaktva-Prakṛti occurred.

**Cūrṇisū:** The Jghanya Anubhāga-Sankrama of the Samyaktva-Prakṛti is infinite times greater than its Jghanya Anubhāga-Udīraṇā. ||589||

**Visheshārtha:** The reason for this is that although the Jghanya Anubhāga-Sankrama has occurred due to the influence of Apavartana in the context of the Jghanya Udīraṇā, this Jghanya Anubhāga-Sankrama is infinite times greater than that Jghanya Anubhāga-Udīraṇā. Because, the tendency of Uday and Udīraṇā to transition is seen due to the infinite part of the Apakrṣyamāṇa Anubhāga.

**Cūrṇisū:** The Jghanya Anubhāga-Sankrama and Jghanya Anubhāga-Satkarma of Samyag-Mithyātvā are the least compared to the terms that will be mentioned later. ||590||

**Visheshārtha:** The reason for this is that the Charma Anubhāga-Khaṇḍa, which is situated by completely destroying Samyag-Mithyātvā through the Apūrvakaraṇa and Anivṛttikaraṇa Pariṇāma of the Jīva who destroys Darsana-Moha, is being considered here.

**Cūrṇisū:** The Jghanya Anubhāga-Uday and Jghanya Anubhāga-Udīraṇā are infinite times greater than the Jghanya Anubhāga-Sankrama and Jghanya Anubhāga-Satkarma of Samyag-Mithyātvā. ||591||

**Visheshārtha:** Because, the Jghanya Anubhāga, which is being Udīryamāṇa here, is being considered in the context of the Charma Samaya-Vartī Samyag-Mithyāṣṭika, which is facing Samyaktva without being destroyed, and its Tatprāyogya Utkrṣṭa Viśuddhi.

**Cūrṇisū:** The Jghanya Anubhāga-Bandha, Jghanya Sankrama, and Jghanya Satkarma of Sanjvalaṇa-Krodha are all equal to each other, but they are the least compared to the terms that will be mentioned later.

1. If the Jghanya Anubhāga-Sankrama has occurred due to the influence of Okaduṇā in the context of the Jghanya Udīraṇā, then also, it is infinite times greater than that. What is the reason? Because, the tendency of Uday and Udīraṇā to transition is seen due to the infinite part of the Okadījāmāṇa Anubhāga. Jayadha.
2. Why? Because, the Charma Anubhāga-Khaṇḍa, which is situated by completely destroying Samyag-Mithyātvā through the Apūrvakaraṇa and Anivṛttikaraṇa Pariṇāma of the Jīva who destroys Darsana-Moha, is not considered here due to the absence of the Jghanya Bhāva. Jayadha.
3. Why? Because, the Jghanya Anubhāga, which is being Udīryamāṇa here, is not considered in the context of the Charma Samaya-Vartī Sammāmicchāīṭi, which is facing Samyaktva without being destroyed, and its Tatprāyogya Utkrṣṭa Viśuddhi, due to the absence of the Samittāvalambana. Jayadha.
4. Why? Because, the Jghanya Anubhāga-Bandha in the context of the Charma Samaya of Krodha-Vedaga is not considered here due to the absence of the Jghanya Samittāvalambana. Jayadha.