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 991

गा० २२१ ]
चारित्रमोहक्षपक कृष्टिक्षपकक्रिया निरूपण
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पविट्ठाओ मोत्तूर्ण सेसाओ संकामिज्जति । १४३१. सव्वेसु चाणुभागेसु संकमो मज्झिमो उदयो ति एवं सव्वं वागरणसुतं । १४३२. सव्वाओ किट्टीओ संकर्मति । १४३३. जं किट्टि वेदयदि तिस्से मज्झिमकिड्डीओ उदिण्णाओ ।
१४३४. तो विदियाए भासगाहाए समुत्तिष्णा १४३५ जहा | (१६७) संकामेदि उदीरेदि चावि सव्वेहिं द्विदिविसेसेहिं । किट्टीए अणुभागे वेदेंतो मज्झिमो नियमा ॥ २२० ॥
१४३६. विहासा । १४३७. एसा विगाहा पुच्छासुतं । १४३८. किं सव्वे द्विदिविसेसे कामेदि उदीरेदि वा, आहो ण १ वत्तव्यं । १४३९. आवलियपविठ्ठे मोत्तूण साओ सव्वाओ द्विदीओ संकामेदि उदीरेदि च । १४४०. जं किट्टि वेदेदि तिस्से मज्झिमकिट्टीओ उदीरेदि ।
१४४१. एत्तो तदियाए आसगाहाए समुत्तिणा । १४४२. जहा । (१६८ ) ओकड्डदि जे अंसे से काले किण्णु ते पवेसेदि । ओकड्डिदे च पव्वं सरिसम सरिसे पवसेदि ॥ २२६ ॥
'सव्वेसु चाणुभागेसु' इत्यादि यह सर्व गाथाका उत्तरार्ध व्याकरणसूत्र है, अतएव यह अर्थ करना चाहिए कि वेद्यमान और अवेद्यमान सभी कृष्टियों संक्रमणको प्राप्त होती हैं । तथा जिस कृष्टिको वेदन करता है, उसकी मध्यम कृष्टियाँ उदीर्ण होती हैं । ( इसका कारण यह है कि वेद्यमान संग्रह कृष्टिके नीचे और ऊपर की कितनी ही कृष्टियोको छोड़ करके मध्यवर्ती कृष्टियाँ ही उदय या उदीरणा रूपसे प्रवृत्त होती है ।। १४२६-१४३३॥
चूर्णिसू (० - अब इससे आगे दूसरी भाष्यगाथाकी समुत्कीर्तना की जाती है । वह इस प्रकार है ॥ १४३४-१४३५॥
सर्व स्थितिविशेषोंके द्वारा क्या यह क्षपक संक्रमण और उदीरणा करता है ? कृष्टि अनुभागोंको वेदन करता हुआ नियमसे मध्यम अर्थात् मध्यवर्ती अनुभागोंको ही वेदन करता है || २२०॥
चूर्णिसू०(० - उक्त भाष्यगाथाकी विभाषा इस प्रकार है - यह गाथा भी पृच्छासूत्ररूप है । क्या यह कृष्टिवेदक क्षपक सर्व स्थितिविशेषोमे संक्रमण और उदीरणा करता है, अथवा नहीं ? इस प्रश्नका उत्तर कहना चाहिए ? उदयावलीमें प्रविष्ट स्थितिको छोड़कर शेष सर्व स्थितियाँ संक्रमणको भी प्राप्त होती है और उदीरणाको भी प्राप्त होती हैं । तथा जिस कृष्टिको वेदन करता है, उसकी मध्यमकृष्टियोंकी उदीरणा करता है ।। १४३६-१४४०॥ चूर्णिसू० (० - अब इससे आगे तीसरी भाष्यगाथाकी समुत्कीर्तना की जाती है। वह इस प्रकार है || १४४१-१४४२॥
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जिन कर्माशोंका अपकर्षण करता है उनका अनन्तर समयमें क्या उदीरणामें प्रवेश करता है ? पूर्व समय में अपकर्षण किये गये कर्माश अनन्तर समय में उदीरणा करता हुआ सशको प्रविष्ट करता है, अथवा असदृशको प्रविष्ट करता है १ ॥ २२९ ॥

Translation AI Generated

## Chapter 221: Elucidation of the Action of the Karma-Destroyer, the Karma-Destroyer, and the Karma-Destroyer

**Verse 883**

The purified ones, having shed their karma, are doubtful. 1431. In all the parts of the karma, the doubt is the middle rise, thus all is the word of the wise. 1432. All the karmas are doubtful. 1433. What the karma experiences, those middle karmas are aroused. 1434. That is the explanation of the knowledge, the explanation of the wisdom, 1435. Just as (167) it doubts, it arises, and it is all with the two specialities. The karma, in the part of the experience, the middle is the rule. 220.

**Verse 884**

Explanation. 1436. This explanation is the word of the question. 1437. Does all the two specialities doubt and arise, or not? It should be said, no. 1439. The purified ones, having shed their karma, all the two specialities doubt and arise. 1440. What the karma experiences, those middle karmas are aroused.

**Verse 885**

This is the explanation of the knowledge, the explanation of the wisdom. 1442. Just as (168) what part it destroys, in that time it enters. Having destroyed, it enters the similar, or it enters the dissimilar. 226.

**Commentary**

The phrase "in all the parts of the karma" and so on, is a grammatical rule, therefore it should be understood that all the karmas, both experienced and unexperienced, are subject to the karma-destroyer. And the karma that is experienced, its middle karmas are aroused. (The reason for this is that the experienced karma, leaving aside the many karmas above and below it, only the middle karmas are activated in the form of rise or arousal.) 1426-1433.

**Commentary**

Now, the second commentary verse is explained. It is as follows: 1434-1435.

Does the karma-destroyer, by all the specialities of the situation, doubt and arise? The karma, experiencing the parts of the karma, experiences only the middle parts, that is, the middle parts, according to the rule. 220.

**Commentary**

The explanation of the above commentary verse is as follows: This verse is also in the form of a question. Does the karma-destroyer, which experiences the karma, doubt and arise in all the specialities of the situation, or not? Should this question be answered? Leaving aside the situation that has entered the state of rise, all the remaining situations are subject to both doubt and arousal. And the karma that it experiences, it arouses its middle karmas. 1436-1440.

**Commentary**

Now, the third commentary verse is explained. It is as follows: 1441-1442.

What karma-ash it destroys, does it enter into arousal in the next time? The karma-ash that was destroyed in the previous time, enters the similar or the dissimilar in the next time, while being aroused. 229.