Panchastikay Sangraha With Authentic Explanatory Notes in English

SR No.: 036508
Original Sutra Author: N/A
Author: Vijay K Jain
Publisher: Vikalp Printers
Publication Year: 2020
Total Pages: 436
Language: Hindi, Sanskrit, English
Classification: Book_Devnagari & Book_English
File Size: 10 MB

Page 116

Pancastikaya-samgraha determined by the name-karma of the state-of-existence (gati), and the duration of existence is determined by the life-determining (ayuh) karma. The same soul (jiva) subsists in all these states; these are just the different modes (paryaya) of its existence. A very long culm of bamboo is marked by many nodes and internodes that have their own place in the log. Each internode, or culm segment, has its own existence, does not exist in any other internode, and is different from all other internodes. The bamboo, however, is present in all internodes. Similarly, the states of existence, like that of a humanbeing or a celestial-being, are stations in the long journey of the soul (jiva) in its worldly existence. When the soul (jiva) is viewed from the point-of-view of the substance (dravyarthika naya), the point-of-view of the mode (paryayarthika naya) becomes secondary; the soul (jiva) is said to be permanent (nitya). When the soul (jiva) is viewed from the point-of-view of the mode (paryayarthika naya), the point-of-view of the substance (dravyarthika naya) becomes secondary; the soul (jiva) is said to be transient (anitya). There is no contradiction in the two statements. Acarya Samantabhadra's Svayambhustotra: विधिनिषेधश्च कथञ्चिदिष्टौ विवक्षया मुख्यगुणव्यवस्था / इति प्रणीतिः सुमतेस्तवेयं मतिप्रवेकः स्तुवतोऽस्तु नाथ // 5-5-25 // विधि अर्थात् अस्तिपना, भावपना या नित्यपना तथा निषेध अर्थात् नास्तिपना, अभावपना या अनित्यपना कथंचित् (किन्हीं अपेक्षाओं से) मान्य है, इष्ट है, सर्वथा नहीं। द्रव्य की अपेक्षा वस्तु सत् या नित्य है, पर्याय की अपेक्षा वस्तु असत् या अनित्य है। एक को मुख्य करना तथा दूसरे को गौण करना, यह व्यवस्था कहने वाले की इच्छा के अनुसार चलती है। जो जिस समय नित्यपना बताना चाहता है वह नित्य को मुख्य करके कहता है तब अनित्यपना गौण हो जाता है, तथा जो जब अनित्यपना समझाना चाहता है तब नित्यपना गौण हो जाता है। इस प्रकार हे सुमतिनाथ भगवन् ! आपकी यह तत्त्व के प्रतिपादन करने की शैली है। आपकी स्तुति करने से मेरी बुद्धि की उत्कृष्टता होवे, ऐसी मेरी भावना है। . . . . . . . . . . . . . . 44