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 67

४५
प्रस्तावना
अब उक्त सन्दर्भका मिलान कम्मपयडीचूर्णि से कीजिए—
ततो देसघातीकरणात संखेज्जेसु द्वितिबंधसहस्सेसु गतेसु 'संजमघाती' ति चरितमोहाणं अताणुबंधिवज्जाणं । बारसरहं कसायाणं वराहं गोकसायाणं एएसं एक्कवीसाए कम्माणं अंतरं करेति । 'पढमहिय अन्नयरे संजलणवेयाणं वेइज्जतीण कालसमा ' चि चउरहं संजलगाणं तिरहं वेयाणं अन्नयरस्स वेतिज्जमा - स्पष्पणो वेयणाकालतुल्लं पढमं ट्ठिति करेति । (कम्मप० उपश० पृ० ४८ A )
पाठक दोनोंकी समताका स्वय अनुभव करेंगे । इस अवतरण के बीच में जो उद्धृत अंश है, वह कम्मपयडीकी मूलगाथाका है, जिसकी कि यह चूर्णि है ।
(१४) इसी प्रकरणमें दोनों ग्रन्थोंकी चूर्णियोंके समता वाले कुछ अन्य सन्दर्भ इस प्रकार हैं—
कसायपा० पृ० ६७०, सू० १३५. अंतरं करेमाणस्स जे कम्मंसा बज्यंति, वेदिज्जति तेसिं कम्माणमंतर हिंदीओ उकेरेंतो तासि द्विदीयं पदेसम्म बंधपयडीणं पढमहिदी च देदि, विदियट्ठिदीए च देदि । १३६ जे कम्मंसा बज्मंति, वेदिज्जंति, तेसिमुक्कीरमाणं पदेसग्गं सत्थाणे ण देदि; बज्झमाणीणं पयडीरामणुक्कीरमाणीसु द्विदी देदि । १३७ जे कम्मसा ग वज्यंति, वेदिज्जंति च ; तेसिमुक्कीरमाणयं पदेसम् अप्पप्पणी पढमट्टिदीए च देदि, वज्झमाणीणं पयडीरामणुक्कीरमाणीसु च द्विदी देदि । १३८. जे कम्मंसा ण बज्भंति, ग वेदिज्जंति, तेसिमुक्कीरमाणं पदेसग्गं बज्झमाणीणं पयडीरामणुक्कीरमाणीसु द्विदीसु देदि । १३६. एदेश कमेण अंतरमुक्कीरमाणमुक्किएणं ।
अब उक्त सूत्रप्रबन्धका मिलान कम्मपयडीचूर्खिसे कीजिए
अंतर करें तो जे कम्मंसे बंधति वेदेति तेसिंउ क्किरिमाणं दलियं पढमे विइए चट्टिईए देति । जे कम्मंसा व वज्यंति वेतिज्जंति तेसि उक्किरिजमाणा पोग्गले पढमति क्रिजमाणीसु देति । जे कम्मंसा वज्भंति, न वेयिज्जंति तेसिं उक्तिरिज्जमाणगं दलियं अणुक्किरिज्जमाणीसु वितियट्ठितीसु देति । जे कम्मंसा बज्झंति, ण वेतिज्जंति तेसिं उक्किरिज्जमारणं पदेसग्ग' सत्थाणे ण दिज्जति परट्ठाणे दिज्जति । एए विहिरणा अंतरं उच्छिन्नं भवति । (कम्मप० उपशमना० प्र०४८ )
दोनों अवतरणों में कितना अधिक साम्य है, यह दर्शनीय है ।
(१५) कसायपा० पृ० ६६४ सू० १५८. गवु सयवेदस्स पढमसमयउवसा मगस्स जस्स वा तस्स वा क्रम्मस्स पदेसग्गस्स उदीरणा थोवा । १५६ उदयो असंखेज्जगुणो । १६० णबु ंसयवेदस्स पदेसग्ग मरणपय डि संकाभिज्ज माण्यमसंखेज्जुगुणं । १६१. उब

Translation AI Generated

Transliteration of Jain terms:

(45)
Preface
Now, make a comparison of the above context with the Kammapayadi-churni -
Then, after the innumerable second bondages have occurred, the 'Samjamghati' (the destroyer of restraint) of the deluded ones who are without the support of the Atanubandhi (the non-destructive) is described. It differentiates the twelve Kasayas (passions) and the eight Gokasayas (cow-like passions) into twenty-one Karmas. 'The first Stithi (duration) of the Samjalan (the arising) and Veyana (the feeling) of the Annayana (the other) is equal to the time of the fourth Samjalan and the third Veyana' - this establishes the first Stithi as equal to the time of the manifestation of the feeling.

The readers will themselves experience the equality of both. The quoted passage in the middle of this excerpt is the original verse of the Kammapayadi, of which this is the Churni (commentary).

(14) In the same context, some other contexts of equality between the Churnis of both the texts are as follows -
Kasayapahuda, page 670, sutra 135. While differentiating the Karmas that bind and are experienced, it gives the second Padesamsa (part) of the Bandhapayadis (the bondage-groups) to the first Stithi, and the second Stithi to the second. 136. It does not give the Padesamsa (part) of the Karmas that bind and are experienced; it gives the second to the Payayiramanukkiramanis (the groups being manifested). 137. For the Karmas that neither bind nor are experienced, it gives the Padesamsa to the first Stithi, and the second to the Payayiramanukkiramanis. 138. For the Karmas that neither bind nor are experienced, it gives the second to the Payayiramanukkiramanis.
Now, make a comparison of the above sutra-passage with the Kammapayadi-churni.
If one differentiates, then for the Karmas that bind and are experienced, it gives their manifested (part) to the first, second and sixth Stithi. For the Karmas that neither bind nor are experienced, it gives their manifested (part) to the second Stithi of the non-manifested. For the Karmas that bind but are not experienced, it gives their manifested (part) to the second Stithi of the non-manifested. For the Karmas that bind but are not experienced, their manifested (part) is not given in the text, but is given in another place. This is the differentiation of the Antara (interval).
The similarity between the two excerpts is quite remarkable.

(15) Kasayapahuda, page 664, sutra 158. The manifestation of the Padesamsa (part) of the Karma of the first moment of the Samyagdarshana (right faith) of one who has Samyagveda (right knowledge) is small. 159. The Udaya (rise) is infinite in number. 160. The Padesamsa of the Samyagveda is infinite in number, like the Maranapayadi (the group of death). 161. The...