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 952

कसाय पाहुड सुन्त [ १५ चारित्रमोह-क्षपणाधिकार
१००४. जहा समयबद्ध सेसयाणि, तहा भवबद्धसेसाणि कादव्वाणि । १००५. एवं चउत्थीए गाहाए अत्थो समत्तो भवदि । १००६. अट्ठमीए मूलगाहाए विहासा समत्ता भवदि ।
१००७. इमा अण्णा अभवसिद्धियपाओग्गे परूवणा । १००८. तं जहा । १००९. भववद्धाणं णिल्लेवणङ्काणं जहण्णगं समयपत्रद्धस्स पिल्लेवणडाणाणं जहण्णयादो असंखेज्जाओ द्विदीओ अब्भुस्सरिदूण |
૮૩૩
चूर्णिसू० - जिस प्रकार से समयप्रबद्ध-शेपोकी यह प्ररूपणा की है, इसी प्रकार से भववद्धशेषोंकी भी सामान्य असामान्य स्थितियोंके अन्तर आदिकी प्ररूपणा करनी चाहिए । इस प्रकार चौथी भाष्यगाथाका अर्थ समाप्त होता है। और उसके साथ ही आठवीं मूलगाथा - की विभाषा भी समाप्त होती है ॥१००४ -१००६॥
है
चूर्णिसू ० - अव अभव्यसिद्ध जीवोंके योग्य विपयमे यह अन्य प्ररूपणा की जाती । वह इस प्रकार है- भववद्ध समयप्रवद्धों का जघन्य निर्लेपनस्थान प्रथम समय-वद्ध समयप्रवद्धके जघन्य निर्लेपनस्थान से असंख्यात स्थितियाँ आगे जाकर प्राप्त होता है ॥१००७ - १००९ ॥
विशेपार्थ- पहले यह बताया जा चुका है कि अभव्यसिद्ध जीवोके योग्य निर्लेपनस्थानोंका प्रमाण पल्योपमके असंख्यातवें भाग है । अब यह बताया जाता है कि जिस समय समयप्रवद्धका जघन्य निर्लेपनस्थान होता है, उस समय भवबद्धका भी जघन्य निर्लेपनस्थान नही होता है किन्तु उससे असंख्यात स्थितियाँ आगे जाकर होता है । इसका स्पष्टीकरण इस प्रकार है— अन्तर्मुहूर्तकी आयुवाले किसी सम्मूच्छिम मनुष्य या तियंचके उत्पन्न होने के प्रथम समयसे लेकर अन्तिम समय तक प्रति समय वॅधनेवाले समयप्रबद्धोके समुदायको भववद्ध समयप्रबद्ध कहते हैं । इन भवबद्ध समयप्रवद्धोका प्रमाण अन्तर्मुहूर्त के जितने समय होते हैं, तत्प्रमाण है । उक्त जीवके उस भवमें जन्म लेनेके प्रथम समयमे जो सर्वजघन्य कर्म- प्रदेशपिंड वंधा, वह क्रमशः कर्मस्थितिके असंख्यात भागों में आगमाविरोधसे निजीर्ण होता हुआ जिस समयमें निःशेषरूपसे गलित होता है, वह प्रथम समय-वद्ध समयप्रबद्धका जघन्य निर्लेपनस्थान कहलाता है । उस समय भववद्ध समयप्रवद्धोका प्रमाण एक समय प्रवद्ध कम अन्तर्मुहूर्त प्रमित भवबद्ध समयप्रवद्ध प्रमाण है । तदनन्तर प्रथम समयमे बँधे हुए समयप्रवद्धके निर्लेपित होनेपर पुनः शेष समयोन अन्तर्मुहूर्तमात्र समयप्रबंद्ध जिस समय में निःशेषरूपसे गलकर निर्लेपित हो जायेंगे, उस समयमे भववद्धका जघन्य निर्लेपनस्थान होगा । अतएव दोनोके जघन्य निर्लेपनस्थान एक साथ नहीं होते हैं । इसलिए यह निष्कर्ष निकला
१ तिरिक्खस्स मणुस्सस्स वा अतोमुहुत्ता उगभवे उप्पजिदूण बंधमाणस्स जाव तमाउअं समप्पइ ताव तम्मि भवम्मि बद्धसमयपत्रद्धा अतोमृहुत्तमेत्ता भवति । तदो एत्तियमेत्तसमयपवद्वाण समूहमेकदो कादून गहिदे एग भववइयं णाम भण्णदे | जयध०

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Kasaya Pahuda Sunta [15 Charitramoh-Ksapanaadhikara]

1004. Just as the remaining ones are time-bound, so also the remaining ones of the state of existence should be expounded. 1005. Thus the meaning of the fourth gatha is completed. 1006. The exposition of the eighth mula-gatha is also completed.

1007. These are other expositions suitable for the non-attained. 1008. That is as follows. 1009. The minimum limit of the space of non-attachment of the state-bound ones is infinitely more than the minimum limit of the space of non-attachment of the first time-bound one.

Churni Sutra - Just as the exposition of the time-bound remaining ones has been done, in the same way the exposition of the state-bound remaining ones and their differences in general and special conditions should be done. Thus the meaning of the fourth commentary-gatha is completed. And with it, the exposition of the eighth mula-gatha is also completed.

Now, this other exposition is done regarding the suitable ones for the non-attained. That is as follows - The minimum limit of the space of non-attachment of the state-bound ones is infinitely more than the minimum limit of the space of non-attachment of the first time-bound one.

Vishesha-artha - It has already been stated that the measure of the space of non-attachment suitable for the non-attained is one part in the innumerable parts of a palyopama. Now it is being stated that at the time when the minimum limit of the space of non-attachment of the time-bound one occurs, the minimum limit of the space of non-attachment of the state-bound one does not occur, but it occurs after going infinitely further. The explanation of this is as follows - The aggregate of the time-bound ones that get bound in each moment from the first moment of the birth of a certain spontaneously born human or animal with an antarmuhurti life-span until the last moment is called the state-bound time-bound ones. The measure of these state-bound time-bound ones is as many as the moments in an antarmuhurti. The most minimal karmic-pradesa-pinda that gets bound in the first moment of the birth of the said living being in that state, gets gradually destroyed in the innumerable parts of the karmic-sthiti, and the moment when it gets completely destroyed is called the minimum limit of the space of non-attachment of the first time-bound one. At that time, the measure of the state-bound time-bound ones is one time-bound one less than an antarmuhurti. Thereafter, after the time-bound one bound in the first moment becomes non-attached, the remaining time-bound ones of the antarmuhurti will become completely non-attached in the moment when the minimum limit of the space of non-attachment of the state-bound one occurs. Therefore, the minimum limits of non-attachment of the two do not occur simultaneously.