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

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गा० १२३ ]
चारित्र मोह उपशामक - विशेषक्रिया निरूपण
६९७
१९५. अंतरकदादो पाए छण्णोकसायाणं पदेसग्गं ण संछुहृदि पुरिसवेदे, कोहसंजलणे संहृदि । १९६. जो पढमसमय अवेदो तस्स पडमसमय- अवेदस्स संत पुरिसवेदस्स दो आवलियबंधा दुसमयूणा अणुवसंता । १९७. जे दो आवलियबंधा दुसमणा अणुवसंता तेसिं पदे सग्गमसंखेज्जगुणाए सेडीए उवसामिज्जदि । १९८. परपयडीए वुण अधापवत्तसंक्रमेण संकामिज्जदि । १९९. पढमसमय-अवेदस्स संका मिज्जदि बहुअं । से काले विसेसहीणं । २००. एस कमो एयसमयपबद्धस्स चेव ।
२०१. परमसमय अवेदस्स संजलणाणं ठिदिबंधो बत्तीस वस्त्राणि अंतोमुहुत्तूविशेषार्थ-द्वितीय स्थिति के प्रदेश का प्रथमस्थितिमे आना 'आगाल' कहलाता है
और प्रथमस्थिति के प्रदेशाय के द्वितीयस्थितिमें जानेको प्रत्यागाल कहते हैं । इसप्रकार उत्कर्षणअपकर्षणके वसे प्रथम - द्वितीय स्थिति के प्रदेशायोका परस्पर विषय- संक्रमण होनेरूप आगाल -, प्रत्यागाल पुरुपवेदकी प्रथमस्थितिके समयाधिक दो आवलीकाल शेष रहने तक ही होते है । जब पूरा दो आवलीकाल पुरुषवेदकी प्रथमस्थितिका अवशिष्ट रह जाता है, तब आगाल और प्रत्यागालका होना बन्द हो जाता है, ऐसा अभिप्राय यहाॅ जानना चाहिए । अथवा उत्पादानुच्छेदका आश्रय लेकर जयधवलाकार सूत्रानुसार ऐसा भी अर्थ करनेकी प्रेरणा करते हैं कि आवली-प्रत्यावली काल तक तो आगाल - प्रत्यागाल होते हैं, किन्तु तदनन्तर समयमें उनका विच्छेद हो जाता है । इसी स्थलपर पुरुषवेदकी गुणश्रेणीका होना भी बन्द हो जाता है । केवल प्रत्यावलीसे ही असंख्यात समयप्रबद्ध की प्रतिक्षण उदीरणा होती है ।
१० - अन्तर करने के
चूर्णिसू० पश्चात् हास्यादि छह नोकपायोके प्रदेशात्र को पुरुषवेदमे संक्रमण नही करता है, किन्तु संज्वलनक्रोधमे संक्रमण करता है । ( क्योकि, यहाॅ आनुपूर्वी संक्रमण पाया जाता है । ) जो प्रथम - समयवर्ती अपगतवेदवाला जीव है, उस प्रथम समयवाले अपगतवेदीके पुरुषवेदका नवक समयप्रबद्धरूप सत्त्व दो समय कम दो आवली - प्रमाण है, वह यहाँ अनुपशान्त रहता है । जो दो समय कम दो आवली -प्रमाण नवक समयप्रबद्ध अनुपशान्त रहते हैं, उनके प्रदेशामको वह यहॉपर असंख्यातगुणित श्रेणीके द्वारा उपशान्त करता है । अर्थात् बन्धावलीके अतिक्रांत होनेपर पुरुषवेदके नवीन बद्ध समयप्रबद्धो का उपशमन - काल आवलीमात्र है, ऐसा अभिप्राय यहाँ जानना चाहिए । वह उनके प्रदेशाको स्वस्थानमें ही उपशान्त नहीं करता है, किन्तु अधःप्रवृत्तसंक्रमणके द्वारा पर - प्रकृति अर्थात् संज्वलनक्रोधमे संक्रमण करता है । ( क्योकि पुरुपवेदके द्रव्यका संक्रमण अन्यत्र हो ही नहीं सकता है । ) प्रथमसमयवर्ती अपगतवेदी जीवके संक्रमण किया जानेवाला प्रदेशा बहुत है और तदनन्तरकालमें विशेष हीन है । यह क्रम एक समयप्रबद्धका ही है | ( क्योकि नाना समयप्रबद्धकी विवक्षामे वृद्धि हानिके योगसे चतुर्विध वृद्धि और चतुर्विध हानिरूप भी क्रम देखा जाता है | ) ॥१९५-२००॥
चूर्णिसू०--प्रथमसमयवर्ती अपगतवेदीके चारो संज्वलन कपायोका - स्थितिबन्ध
८८

Translation AI Generated

## Chapter 123: Charitra Moh Upshamak - Vishesh Kriya Nirupan

**697**

**195.** The six *nokapayas* (types of karma) of the *antarakada* (intermediate state) do not cause a transition in the *purushaveda* (state of the soul), but they do cause a transition in the *koha* (anger) *sanjalana* (agitation).

**196.** The *purushaveda* of a being who has lost their *avedya* (knowledge of the true nature of reality) in the first *samaya* (time period) has two *avali* (cycles) of *bandha* (bondage) remaining, which are *dusamaya* (unfavorable) and *anuvamsanta* (inherited).

**197.** The *pade* (state) of those who have two *avali* of *dusamaya* *anuvamsanta* is calmed by the *saggi* (merit) of *asamkhejjaguna* (innumerable qualities).

**198.** It is calmed by the *parapyadee* (transmigration) through the *adhapavatta* (downward) *samkrama* (transition).

**199.** The *sanka* (doubt) of the being who has lost their *avedya* in the first *samaya* is very great. At that time, it is *visheshheen* (without any special qualities).

**200.** This *kama* (desire) is bound to the *eyasamaya* (present time).

**201.** The *sanjalana* (agitation) of the being who has lost their *avedya* in the *paramasamaya* (final time period) is *thidibandha* (bound to the state of existence) and has 32 *vastra* (layers) of *antomuhuttu* (internal moments). The transition from the *pradesh* (state) of the first *sthiti* (state) to the second *sthiti* is called *agala* (ascending).

The transition from the *pradesh* of the second *sthiti* to the first *sthiti* is called *pratyagala* (descending). In this way, due to the influence of *utkarshana* (elevation) and *aparkarshana* (debasement), the *pradesh* of the first and second *sthiti* undergo a mutual *vishaya* (object) *samkrama* (transition) in the form of *agala* and *pratyagala*. This occurs only until two *avali* of time remain in the *purushaveda* of the first *sthiti*. When the full two *avali* of time remain in the *purushaveda* of the first *sthiti*, then the *agala* and *pratyagala* cease to occur. This is the meaning that should be understood here.

Alternatively, taking the support of *utpadanuchheda* (the cessation of production), according to the *Jayadhavala* commentary, it is also suggested that *agala* and *pratyagala* occur until the time of *avali* and *pratyavali* (cycles), but after that, they cease to exist. At this point, the *gunashreni* (series of qualities) of the *purushaveda* also ceases to exist. Only through *pratyavali* (cycles) does the *asamkhya* (innumerable) *samayaprabddha* (time-bound) experience *pratikshana* (instantaneous) *udirana* (arising).

**10 - Antar (To differentiate)**

After the *churnisutra* (commentary), the six *nokapayas* of *hasya* (laughter) etc. do not cause a transition in the *purushaveda*, but they do cause a transition in the *sanjalana* (agitation) of *krodha* (anger). (Because, here, *anupurvi* (sequential) transition is found).

The being who has lost their *avedya* in the first *samaya* has a *navaka* (new) *samayaprabddha* (time-bound) *sattva* (being) in the *purushaveda* that is two *samaya* less than two *avali*. This being remains *anupashanta* (uncalmed) here.

The *pradesh* of those who are *anupashanta* with a *navaka* *samayaprabddha* that is two *samaya* less than two *avali* is calmed by the *asamkhya* (innumerable) *guna* (qualities) *shreni* (series) here. In other words, after the *bandhavali* (cycle of bondage) is crossed, the time for calming the *navina* (new) *bandha* *samayaprabddha* of the *purushaveda* is only one *avali*. This is the meaning that should be understood here.

He does not calm their *pradesh* in their own place, but through the *adhapavatta* (downward) *samkrama* (transition), he causes a transition to the *paraprakriti* (other nature), which is the *sanjalana* (agitation) of *krodha* (anger). (Because, the *dravya* (substance) of the *purushaveda* cannot transition elsewhere).

The *pradesh* of the being who has lost their *avedya* in the first *samaya* that is to be transitioned is very great, and in the subsequent time, it is *visheshheen* (without any special qualities). This sequence is only for one *samayaprabddha* (time-bound). (Because, in the intention of *nana* (various) *samayaprabddha*, the sequence of *vriddhi* (increase) and *hanik* (decrease) is also seen in the form of four types of *vriddhi* and four types of *hanik*).

**195-200**

**Churnisutra:** The four *sanjalana* *nokapayas* of the being who has lost their *avedya* in the first *samaya* are bound to the *sthiti* (state).

**88**