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 744

६३६
कसाय पाहुड सुत्त [१० सम्यक्त्व-अर्थाधिकार (५३) कम्माणि जस्स तिण्णि दुणियमा सो संक्रमेण भजियव्यो ।
एवं जस्स दु कम्मं संकमणे सो ण भजियव्यो ॥१०६॥ ,
विशेषार्थ-अनादिमिथ्याष्टि जीवके जो सम्यक्त्वका प्रथम वार लाभ होता है, उसके पूर्व क्षणमे अर्थात् मिथ्यात्वके अन्तरके पूर्ववर्ती प्रथम-स्थितिके अन्तिम समयमें और उपशमकाल समाप्त होनेके पश्चात् मिथ्यात्वका उदय माना गया है। किन्तु अप्रथम अर्थात् दूसरी, तीसरी आदि वार जो सम्यक्त्वका लाभ होता है, उसके पश्चात् मिथ्यात्वका उदय भजितव्य है, अर्थात् वह कदाचित् मिथ्याष्टि होकर वेदकसम्यक्त्व अथवा उपशमसम्यक्त्वको प्राप्त करता है और कदाचित् सम्यग्मिध्यावष्टि होकर वेदकसम्यक्त्वको प्राप्त करता है।
जिस जीवके मिथ्यात्व, सम्यग्मिथ्यात्व और सम्यक्त्वप्रकृति, ये तीन कर्म सत्तामें होते हैं; अथवा गाथा-पठित 'तु' शब्दसे मिथ्यात्व या सम्यक्त्वप्रकृतिके विना शेष दो कर्म सत्ता में होते हैं, वह नियमसे संक्रमणकी अपेक्षा भजितव्य है। जिस जीवके एक ही कर्म सत्तामें होता है, वह संक्रमणकी अपेक्षा भजितव्य नहीं है ।।१०६॥
विशेपार्थ-जिस मिथ्यादृष्टि या सम्यग्दृष्टि जीवमे दर्शनमोहकी तीनो प्रकृतियोंकी सत्ता होती है, उसके सम्यन्मिथ्यात्व और सम्यक्त्वप्रकृति तथा मिथ्यात्व और सम्यग्मिथ्यात्वका यथाक्रमसे संक्रमण देखा जाता है । किन्तु सासादनसम्यग्दृष्टि या सम्यग्मिथ्यादृष्टि जीवमें उक्त तीनो प्रकृतियोंकी सत्ता होते हुए भी उसके दर्शनमोहकी किसी भी प्रकृतिका संक्रमण नहीं होता है, क्योकि दूसरे या तीसरे गुणस्थानवी जीवके दर्शनमोहके संक्रमण करनेकी शक्तिका अत्यन्त अभाव माना गया है । इसी प्रकार सम्यक्त्वप्रकृतिकी उद्वेलना करनेवाले मिथ्यादृष्टि जीवके जिस समय वह आवली-प्रविष्ट रहती है, उस समय उसके तीनकी सत्ता होकरके भी एक ही प्रकृतिका संक्रमण होता है । अथवा मिथ्यात्वका क्षपण करनेवाले सम्यदृष्टि जीवके जिस समय उदयावली वाह्य-स्थित सर्व द्रव्य क्षपण कर दिया जाता है, उस समय उसके तीनकी सत्ता होकरके भी एकका ही संक्रमण होता है। इसकारण दर्शनमोहकी तीनों प्रकृतियोकी सत्तावाला जीव स्यात् दो प्रकृतियोका और स्यात् एक ही प्रकृतिका संक्रमण करनेवाला होता है और स्यात् किसीका भी संक्रमण नहीं करता है, इस प्रकार उसके भजनीयता सिद्ध हो जाती है। अव दर्शनमोहकी दो प्रकृतिकी सत्ता रखनेवाले जीवके संक्रमणकी अपेक्षा भजनीयताका निरूपण करते हैं-जिसने मिथ्यात्वका क्षपण कर दिया है, ऐसे वेदकसम्यग्दृष्टिमें, अथवा सम्यक्त्वप्रकृतिकी उद्वेलना करके स्थित मिथ्याष्टिमे दो प्रकृतियोकी सत्ता होकरके भी एक ही प्रकृतिका तव तक संक्रमण होता है जब तक कि क्षय किया जाता हुआ, या उद्वेलना किया जाता हुआ सम्यग्मिथ्यात्व अनावली-प्रविष्ट रहता है । किन्तु जव वह सम्यग्मिथ्यात्व आवली-प्रविष्ट होता है, तब दो प्रकृतियोंकी सत्तावाले सम्यग्दृष्टि

Translation AI Generated

## 636
**Kasaya Pahud Sutta [10 Samyaktv-Arthadhikar (53)]**

**Kammaani jassa tinni duṇiyamā so sankrameṇa bhajiyavyo.
Evam jassa du kammaṃ sankamane so ṇa bhajiyavyo. ||106||**

**Special Meaning:**

For a being who attains Samyaktv for the first time, Mithyatva is considered to arise in the previous moment, i.e., in the last moment of the first state of Mithyatva before its cessation, and after the cessation of Upasama. However, for a being who attains Samyaktv for the second, third, or subsequent times, Mithyatva is considered to arise after that. This means that such a being may attain Vedak Samyaktv or Upasama Samyaktv while being in Mithyatva, or may attain Vedak Samyaktv while being in Samyagmithyatva.

A being who has all three karmas - Mithyatva, Samyagmithyatva, and Samyaktv - in their being, or, as per the 'tu' word in the verse, a being who has two of these karmas excluding Mithyatva or Samyaktv, is considered to be subject to transition. A being who has only one karma in their being is not considered to be subject to transition. ||106||

**Special Meaning:**

For a being with Mithyadristi or Samyagdristi, who has all three types of Darshanmoha in their being, transition is observed between Samyagmithyatva and Samyaktv, and between Mithyatva and Samyagmithyatva, respectively. However, for a being with Sasadan Samyagdristi or Samyagmithyadristi, even though they have all three types of Darshanmoha in their being, there is no transition in any of the types of Darshanmoha. This is because the ability to transition Darshanmoha is considered to be completely absent in beings of the second or third Gunasthan. Similarly, for a being with Mithyadristi who is causing the arousal of Samyaktv, there is only transition in one type of Darshanmoha even though all three types are present in their being at the time of their entry into Avali. Alternatively, for a being with Samyagdristi who is causing the destruction of Mithyatva, there is only transition in one type of Darshanmoha even though all three types are present in their being at the time of the destruction of all external substances by the Udayavali. Therefore, a being with all three types of Darshanmoha in their being may transition between two types, may transition between one type, or may not transition at all. This establishes their being subject to transition.

Now, we will discuss the being subject to transition for a being with two types of Darshanmoha in their being. For a being with Vedak Samyagdristi who has destroyed Mithyatva, or for a being with Mithyatva who is causing the arousal of Samyaktv, there is only transition in one type of Darshanmoha even though two types are present in their being, until the Samyagmithyatva that is being destroyed or aroused remains outside Avali. However, when that Samyagmithyatva enters Avali, then for a being with Samyagdristi who has two types of Darshanmoha in their being, there is transition between two types.