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 929

८२१
८२१
गा० १८३] चारित्रमोहक्षपक कृष्टिवेदक-निरूपण
८५२. एदिस्से तिणि भासगाहाओ । ८५३. तं जहा। (१३०) दोसु गदीसु अभजाणि दोसु भजाणि पुव्वबद्धाणि ।
एइंदिय कायेसु च पंचसु भजा ण च तसेसु ॥१८३॥
८५४. विहासा । ८५५. एदस्स खवगस्स दुगदिसमज्जिदं कम्मं णियमा अस्थि । तं जहा-तिरिक्खगदिसमज्जिदं च मणुसगदिसमज्जिदं च । ८५६. देवगदिसमज्जिदं च णिरयगदिसमज्जिदं च भजियव्वं । ८५७. पुड चिकाइय-आउकाइय-तेउकाइयवाउकाइय-वणप्फदिकाइएसु एत्तो एकेकेण काएण समज्जिदं भजियव्वं । ८५८. तसकाइयं समज्जिदं णियमा अस्थि । अन्वेषण किया गया है। प्रस्तुत गाथामें गति, इन्द्रिय, काय और कषायमार्गणामे उत्कृष्ट अनुत्कृष्ट स्थिति-अनुभाग-संयुक्त संचित पूर्वबद्ध कर्मोंके संभव-असंभवताका निर्णय करनेके लिए प्रश्न उपस्थित किये गये हैं, जिनका कि उत्तर आगे कही जानेवाली तीन भाष्यगाथाओके द्वारा दिया जायगा। गाथा-पठित 'गति' पदसे गतिमार्गणा ग्रहण की गई है। 'भव' पदसे इन्द्रिय और कायमार्गणा सूचित की गई है, क्योकि भव एकेन्द्रियादि जाति और स्थावरादिकायरूप ही होता है । 'कषाय' पदसे कषायमार्गणाका ग्रहण किया गया है। इस प्रकार समग्र गाथाका यह अर्थ निकलता है कि गति आदि मार्गणाओमें संचित पूर्वबद्ध कर्म किन-किन कृष्टियोंमे और उनकी किन-किन स्थितियोमे संभव है और किन-किनमे नहीं ? इसका स्पष्टीकरण आगे कही जानेवाली भाष्यगाथाओमें किया गया है ।
चूर्णिसू०-उपयुक्त मूलगाथाके अर्थका व्याख्यान करनेवाली तीन भाष्यगाथाएँ हैं । वे इस प्रकार हैं ।।८५२-८५३॥
पूर्वबद्ध कर्म दो गतियोंमें अभजनीय है और दो गतियोंमें भजनीय हैं। तथा एक एकेन्द्रियजाति और पाँच स्थावरकायोंमें भजनीय हैं, शेष चार जातियोंमें और त्रसकायमें भजनीय नहीं हैं ॥१८३॥
चर्णिसू०-अब इस भाष्यगाथाकी विभाषा की जाती है-इस कृष्टिवेदक क्षपकके दो गतियोमे समुपार्जित कर्म नियमसे होता है । वह इस प्रकार है-तिर्यग्गतिसमुपार्जित कर्म भी है और मनुष्यगति समुपार्जित कर्म भी है। देवगतिसमुपार्जित और नरकगतिसमुपानित कर्म भजितव्य है। पृथिवीकायिक, अप्कायिक, तैजस्कायिक, वायुकायिक और वनस्पतिकायिक इन पाँचोमेंसे एक-एक कायके साथ समुपार्जित कर्म भजितव्य है। बसकायिक समुपार्जित कर्म नियमसे पाया जाता है ॥८५४-८५८॥
विशेषार्थ-कृष्टिवेदक क्षपकके पूर्व भवमे तिर्यग्गति और मनुष्यगतिमे उत्पन्न होकर मॉधे हुए कर्मोंका अस्तित्व नियमसे रहता है, अतएव उनके संचयको संभव या असंभव की

Translation AI Generated

## 821
## 821
## Chapter 183: Explanation of the *Kriṣṭivedaka* (Cultivator of Merit) and *Kṣapaka* (Destroyer of Karma)

**852.** There are three *bhāṣyagāthās* (explanatory verses) for this. **853.** They are as follows: (130) In two *gatīs* (paths of existence), *karma* (action) is not to be experienced, and in two *gatīs*, it is to be experienced. In one *ekendriya* (single-sense) *jāti* (species) and five *sthāvarakāya* (stationary bodies), it is to be experienced, but not in the remaining four *jātīs* and in the *trasakāya* (three-bodied). ||183||

**854.** *Vihaṣā* (Explanation). **855.** There is a rule for the *karma* that is experienced in this *khavagga* (section). It is as follows: *karma* experienced in the *tiryaggatī* (animal path) and *manuṣyagatī* (human path) is to be experienced. **856.** *Karma* experienced in the *devagatī* (heavenly path) and *narakagatī* (hell path) is to be experienced. **857.** In the *pṛthivīkāyika* (earth-bodied), *apkāyika* (water-bodied), *taijaskāyika* (fire-bodied), *vāyukāyika* (air-bodied), and *vanaspatikāyika* (plant-bodied), *karma* experienced with each of these bodies is to be experienced. **858.** *Karma* experienced in the *trasakāya* is found according to the rule.

**Explanation:** The question has been raised in this verse about the possibility or impossibility of experiencing accumulated *pūrvabaddha karma* (past karma) in the *gatī*, *indriya* (sense), *kāya* (body), and *kṣaya* (passions) paths. The answer to this question will be given in the three *bhāṣyagāthās* that follow. The word "gatī" in the verse refers to the *gatīmārgaṇā* (paths of existence). The word "bha" refers to the *indriya* and *kāyamārgaṇā* (paths of sense and body), because *bha* is simply the *ekendriya* *jāti* (single-sense species) and the *sthāvarakāya* (stationary body) like plants. The word "kṣaya" refers to the *kṣayamārgaṇā* (paths of passions). Thus, the overall meaning of the verse is: In which *kriṣṭīs* (cultivations) and in which states of these *kriṣṭīs* is it possible to experience accumulated *pūrvabaddha karma* in the *gatī* and other paths, and in which is it not possible? This explanation is given in the *bhāṣyagāthās* that follow.

**Churnisūtra:** There are three *bhāṣyagāthās* that explain the meaning of the above verse. They are as follows: ||852-853||

*Karma* accumulated in the past is not to be experienced in two *gatīs* and is to be experienced in two *gatīs*. And it is to be experienced in one *ekendriya* *jāti* and five *sthāvarakāya*, but not in the remaining four *jātīs* and in the *trasakāya*. ||183||

**Churnisūtra:** Now, the *vibhāṣā* (explanation) of this *bhāṣyagāthā* is given: *Karma* acquired in two *gatīs* by this *kriṣṭivedaka kṣapaka* is according to the rule. It is as follows: *Karma* acquired in the *tiryaggatī* is also to be experienced, and *karma* acquired in the *manuṣyagatī* is also to be experienced. *Karma* acquired in the *devagatī* and *narakagatī* is to be experienced. *Karma* acquired with each of the five bodies: *pṛthivīkāyika*, *apkāyika*, *taijaskāyika*, *vāyukāyika*, and *vanaspatikāyika* is to be experienced. *Karma* acquired in the *trasakāya* is found according to the rule. ||854-858||

**Special Meaning:** The existence of *karma* that was generated and experienced in the *tiryaggatī* and *manuṣyagatī* in the previous *bha* (existence) of the *kriṣṭivedaka kṣapaka* remains according to the rule. Therefore, the possibility or impossibility of their accumulation is...