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 741

६३३
गा० १०१] . उपशामक-विशेष स्वरूप-निरूपण (४७) सव्वेहि द्विदिविसेसेहिं उवसंता होंति तिण्णि कम्मंसा।
एकम्हि य अणुभागे णियमा सव्वे हिदिविसेसा ॥१०॥ (४८) मिच्छत्तपच्चयो खलु बंधो उवसामगस्स बोद्धव्यो।
उवसंते आसाणे तेण परं होइ भजियवो ॥१०॥
विशेषार्थ-दर्शनमोहनीयका उपशमन करनेवाला जीव जब तक अन्तर-प्रवेश नहीं करता है, तब तक उसके नियमसे मिथ्यात्वकर्मका उदय वना रहता है। किन्तु दर्शनमोहके उपशान्त हो जानेपर उपशमसम्यक्त्वके कालमे मिथ्यात्वका उदय नहीं होता है। जब उपशमसम्यक्त्वका काल नष्ट हो जाता है, तब उसके पश्चात् मिथ्यात्वका उदय भजनीय है, अर्थात् मिथ्यात्वको प्राप्त होनेवाले जीवके उसका उदय होता है, किन्तु सासादन, मिश्र या वेदकसम्यक्त्वको प्राप्त होनेवाले जीवके मिथ्यात्वका उदय नहीं होता है। जयधवलाकारने अथवा कह कर और ‘णत्थि' पदका अध्याहार करके गाथाके तृतीय चरणका यह अर्थ भी किया है कि उपशमसम्यक्त्वके कालके भीतर और सासादनकालके भीतर मिथ्यात्वका उदय नहीं होता है।
दर्शनमोहके मिथ्यात्व, सम्यग्मिथ्यात्व और सम्यक्त्वप्रकृति, ये तीनों काश, दर्शनमोहकी उपशान्त अवस्थामें सर्वस्थितिविशेषोंके साथ उपशान्त रहते हैं, अर्थात् उस समय तीनों प्रकृतियों में से किसी एककी भी किसी स्थितिका उदय नहीं रहता है । तथा एक ही अनुभागमें उन तीनों कर्माशोंके सभी स्थितिविशेष नियमसे अवस्थित रहते हैं ॥१०॥
विशेषार्थ-यहाँ यद्यपि एक ही अनुभागमे सर्व स्थितिविशेष रहते हैं, अर्थात् अन्तरसे बाहिर अनन्तरवर्ती जघन्य स्थितिविशेषमें जो अनुभाग होता है, वहीं अनुभाग उत्कृष्ट स्थितिपर्यन्त उससे ऊपरके समस्त स्थितिविशेषोमें होता है, उससे भिन्न प्रकारका नहीं होता, ऐसा सामान्यसे कहा है, तथापि मिथ्यात्वके द्विस्थानीय सर्वघाती अनुभागसे सम्यग्मिथ्यात्वका अनुभाग अनन्तगुणित हीन होता है और सम्यग्मिथ्यात्वके अनुभागसे सम्यक्त्वप्रकृतिका देशघाती द्विस्थानीय अनुभाग अनन्तगुणित हीन होता है, इतना विशेष अर्थ जानना चाहिए।
___ उपशामकके मिथ्यात्वप्रत्ययक अर्थात् मिथ्यात्वके निमित्तसे मिथ्यात्वका और ज्ञानावरणादि कर्मोंका वन्ध जानना चाहिए | किन्तु दर्शनमोहनीयकी उपशान्त अवस्थामें मिथ्यात्व-प्रत्ययक वन्ध नहीं होता है। उपशान्त अवस्थाके समाप्त होनेपर उसके पश्चात् मिथ्यात्वनिमित्तक वन्ध भजनीय है ॥१०॥
विशेपार्थ-दर्शनमोहके उपशम करनेवाले जीवके अन्तरसे पूर्ववर्ती प्रथम स्थितिके अन्तिम समय तक मिथ्यात्व-निमित्तक बन्ध होता है, क्योंकि यहाँ तक वह मिथ्यादृष्टि है

Translation AI Generated

## Translation:

**633**

**Verse 101**

**(47)** All three karmas are pacified by all the two-fold specialities.
**(48)** In one part, all the two-fold specialities are pacified by the rules. ||10||

**(48)** The bondage of the wrong belief is to be known as the pacifier of the *darshanamoha*.
The pacifier is to be worshipped by the *asaana* (the one who has attained the state of pacification). ||10||

**Special Meaning:**

The living being who pacifies the *darshanamoha* (the delusion of perception) remains bound by the wrong belief karma until the *antar-pravesha* (inner entry) of the *darshanamoha*. But when the *darshanamoha* is pacified, the wrong belief karma does not arise during the time of *upashama-samyak-tva* (the state of pacification). When the time of *upashama-samyak-tva* is lost, then the wrong belief karma is to be worshipped, meaning that it arises for the living being who has attained the wrong belief, but it does not arise for the living being who has attained *saasadan*, *mishra*, or *vedaka-samyak-tva*.

Jayadhavala has also interpreted the third line of the verse by saying "there is no" and by taking the word "natthi" (not) as an *adhyahara* (a word that is taken as a synonym for another word), meaning that the wrong belief karma does not arise during the time of *upashama-samyak-tva* or during the time of *saasadan*.

The wrong belief, *samyag-mithyatva* (the state of being partially right and partially wrong), and *samyak-tva* (the state of being right) are all pacified along with all the *sthiti-vishesha* (states of existence) in the state of pacification of the *darshanamoha*. This means that at that time, none of the three *prakriti* (natures) have any *sthiti* (state) arising. And in the same part, all the *sthiti-vishesha* of the three karmas remain according to the rules. ||10||

**Special Meaning:**

Here, although it is said that all the *sthiti-vishesha* remain in the same part, meaning that the part that is in the *antar* (inner) and the *bahir* (outer) and the *ananta-varti* (infinitely following) *jghana-sthiti-vishesha* (inferior state of existence) is the same part that is in the *utkrista-sthiti* (superior state of existence) and all the *sthiti-vishesha* above it, and it is not different, this is said in a general way. However, it should be understood that the part of *samyag-mithyatva* is infinitely less than the part of the wrong belief, which is *dvi-sthaniya* (two-fold) and *sarva-ghati* (destructive of all), and the part of *samyak-tva-prakriti* is infinitely less than the part of *samyag-mithyatva*, which is *desh-ghati* (destructive of the country) and *dvi-sthaniya*.

The bondage of the wrong belief karma, which is the *mithyatva-pratyaya* (the cause of the wrong belief), meaning the bondage of the wrong belief and the *jnana-avaran* (knowledge obscuring) and other karmas, should be known. But in the state of pacification of the *darshanamoha*, the bondage of the *mithyatva-pratyaya* does not occur. After the state of pacification is over, the bondage of the *mithyatva-pratyaya* is to be worshipped. ||10||

**Special Meaning:**

The living being who pacifies the *darshanamoha* has the bondage of the *mithyatva-pratyaya* until the end of the first *sthiti* (state) before the *antar* (inner). This is because until this point, he is *mithya-drishti* (wrong belief).