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 937

गा० १९५] चारित्रमोहक्षपक कृष्टिवेदकक्रिया-निरूपण
९००. एत्तो सत्तमीए मूलगाहाए सम्मुकित्तणा। (१४१) एगसमयप्पबद्धा पुण अच्छुत्ता केतिगा कहिं हिदीसु ।
भवबद्धा अच्छुत्ता हिदीसु कहि केत्तिया होति ॥१९४॥
९०१. एदिस्से चत्तारि भासगाहाओ। ९०२. तासिं समुकित्तणा । (१४२) छण्हं आवलियाणं अच्छुत्ता णियमसा समयपबद्धा।
सव्वेसु हिदिविसेसाणुभागेसु च चउण्हं पि ॥१९५॥
विशेषार्थ-ऊपर जो अभजनीय पूर्वबद्ध कर्म तीन मूलगाथाओंमें बताये गये हैं, वे नियमसे सर्वकर्मोंकी जघन्य स्थितिसे लेकर उत्कृष्ट स्थिति तक सर्वस्थितियोमे पाये जाते हैं । 'सर्व अनुभागोंमें' इस पदसे चारो संज्वलनकषायोकी सर्व सदृश सघन कृष्टियोका ग्रहण करना चाहिए । 'सर्वकृष्टियोमें' इस पदसे अभिप्राय समस्त संग्रहकृष्टियो और उनकी अवयवकृष्टियोकी एक ओली (पंक्ति या श्रेणी ) से है । अतएव संज्वलनक्रोधदिकी एक एक कृष्टिमें संभव अनन्त सदृश सघन कृष्टियोमें पूर्वबद्ध अभाज्य कर्म नियमसे पाये जाते हैं, ऐसा समझना चाहिए । इसी प्रकार भजनीय संभव कर्मोंका भी एकादि-उत्तरक्रमसे सर्वस्थिति. विशेषोमे, सर्व अनुभागोमें और सर्व कृष्टियोमें संभव अवस्थिति जान लेना चाहिए ।
चूर्णिस०-अब इससे आगे सातवी मूलगाथाकी समुत्कीर्तना की जाती है ॥९००॥
एक समयमें बाँधे हुए कितने कर्मप्रदेश किन किन स्थितियों में अछूते अर्थात् उदयस्थितिको अप्राप्त रहते हैं। इसी प्रकार कितने भवबद्ध कर्म-प्रदेश किन-किन स्थितियोंमें असंक्षुब्ध रहते हैं ॥१९४॥
भावार्थ-इस मूलगाथामे अन्तरकरणके प्रथम समयसे लगाकर उपरिम अवस्थामें वर्तमान क्षपकके समयप्रबद्ध और भवबद्ध कर्म-प्रदेशोंकी उदय और अनुदयरूपताकी पृच्छा की गई है, जिसका उत्तर आगे कही जानेवाली भाष्यगाथाओके द्वारा दिया जायगा । एक समयमें बाँधे हुए कर्मपुंजको एक समयप्रबद्ध कहते हैं। अनेक भवोमे वॉधे हुए कर्मपुंजको भववद्ध कहते है । अछुत्तपदका अर्थ अस्पृष्ट अर्थात् उदयस्थितिको अप्राप्त अर्थ होता है । जयधवलाकारने अथवा कहकर असंक्षुब्ध अर्थ भी किया है, जिसका अभिप्राय यह है कि जिनका संक्रमण संभव नहीं है, ऐसे कितने कर्म-प्रदेश किन-किन स्थितियोमे पाये जाते हैं ।
चूर्णिस०-इस भूलगाथाके अर्थको व्याख्यान करनेवाली चार भाष्यगाथाएँ हैं । उनकी क्रमशः समुत्कीर्तना की जाती है ॥९०१-९०२॥
___अन्तरकरण करनेसे उपरिम अवस्थामें वर्तमान क्षपकके छह आवलियोंके भीतर बँधे हुए समयप्रबद्ध नियमसे अछूते हैं। (क्योंकि अन्तरकरणके पश्चात् छह आवलीके भीतर उदीरणा नहीं होती है । ) वे अछूते समयप्रवद्ध चारों ही संज्वलनकपायसम्बन्धी सभी स्थितिविशेषोंमें और सभी अनुभागोंमें अवस्थित रहते हैं !॥१९५।।

Translation AI Generated

## [Verse 195] Explanation of the Action of the Karma-Destroying (Kshapaka) and the Knowledge of the Subtleties (Krishti)

**900.** Here, the explanation of the seventh root-verse is presented. (141) How many karma-regions, bound in one time-period, remain untouched (i.e., not yet arisen) in which situations?
How many karma-regions, bound in a lifetime, remain undisturbed in which situations? ||194||

**901.** There are four explanatory verses for this. **902.** Their explanation is as follows: (142) The karma-regions bound within the six avālis (time-periods) after the moment of inner-reflection (antarakaraṇa) are untouched by the rules (of karma).
They are untouched, bound in time, and present in all the specific situations and all the divisions (anubhāga) of the four passions (sanjvalana-kṣayā). ||195||

**Special Meaning:** The karma-regions that are not to be destroyed (abhajaniya) and are bound in the past, which were mentioned in the three root-verses, are found in all situations, from the most subtle (jighanya) to the most refined (utkṛṣṭa) state of all karmas, according to the rules. The phrase "in all divisions" should be understood to include all the dense subtleties (krishti) of the four passions (sanjvalana-kṣayā). The phrase "in all subtleties" refers to a single line (oli) of all the collected subtleties (sangraha-krishti) and their component subtleties (avayava-krishti). Therefore, one should understand that the karma-regions that are not to be destroyed (abhajaniya) and are bound in the past are found in all the infinite subtleties (krishti) that are possible in each subtlety (krishti) of the passion of anger (krodha), according to the rules. Similarly, one should know the possible situations of the karma-regions that are to be destroyed (bhajaniya) in all situations, all divisions, and all subtleties, in ascending order (ekādi-uttarkrama).

**Churnisūtra:** Now, the explanation of the seventh root-verse is presented. ||900||

**How many karma-regions, bound in one time-period, remain untouched (i.e., not yet arisen) in which situations? How many karma-regions, bound in a lifetime, remain undisturbed in which situations?** ||194||

**Meaning:** This root-verse asks about the arising (udaya) and non-arising (anudaya) of the karma-regions bound in time (samayaprabaddha) and bound in a lifetime (bhavaprabaddha) from the first moment of inner-reflection (antarakaraṇa) until the time of the karma-destroying (kṣapaka) in the higher state (uparima avasthā). The answer to this question will be given by the explanatory verses that will be mentioned later. A collection of karma-regions bound in one time-period is called a time-bound (samayaprabaddha) karma-region. A collection of karma-regions bound in many lifetimes is called a lifetime-bound (bhavaprabaddha) karma-region. The word "untouched" (achutta) means "un-touched" (aspṛṣṭa), i.e., not yet arisen. Jayadhavalakāra has also interpreted it as "undisturbed" (asankṣubdha), which means that those karma-regions whose transition is not possible, how many of them are found in which situations?

**Churnisūtra:** There are four explanatory verses for this root-verse. Their explanation is presented one by one. ||901-902||

**The karma-regions bound within the six avālis (time-periods) after the moment of inner-reflection (antarakaraṇa) are untouched by the rules (of karma). (Because they do not arise within the six avālis after inner-reflection.) They are untouched, bound in time, and present in all the specific situations and all the divisions (anubhāga) of the four passions (sanjvalana-kṣayā).** ||195||