Panchastikay

SR No.: 090326
Original Sutra Author: Kundkundacharya
Author: Shreelal Jain Vyakaranshastri
Publisher: Bharat Varshiya Anekant Vidwat Parishad
Total Pages: 421
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Philosophy, & Religion
File Size: 11 MB

Page 100

९६
षड्वव्य-पंचास्तिकायवर्णन "उवओगो खलु दुविहो" इत्यायकोनविंशतिगाथापर्यंतमुपयोगाधिकारः कथ्यते-तत्रैकोनविंशतिगाथासु मध्ये प्रथमतस्तावत् ज्ञानदर्शनोपयोगद्वयसूचनार्थ "उवओगो खलु' इत्यादिसूत्रमेकं, तदनंतरमष्टविधज्ञानोपयोगसंज्ञाकथनार्थ 'आभिणि' इत्यादि सूत्रमेकं, अथ मत्यादिसंज्ञानपंचकविवरणार्थं, “मदिणाण' मित्यादि पाठक्रमेण सूत्रपञ्चकं, तदनंतरमज्ञानत्रयकथनरूपेण 'मिच्छत्ता अण्णाणं' इत्यादि सूत्रमेकं इति ज्ञानोपयोगसूत्राष्टकं, अथ चक्षुरादिदर्शनचतुष्टयप्रतिपादनमुख्यत्वेन 'दंसणमवि' इत्यादि सूत्रमेकं । एवं ज्ञानदर्शनोपयोगाधिकारगाथामादिं कृत्वांतरस्थलपंचकसमुदायेन गाथानवकं गतं । अथ गाथादशकपर्यंतं व्यवहारेण जीवज्ञानयोः संज्ञालक्षणप्रयोजनादिभेदेपि निश्चयनयेन प्रदेशास्तित्वाभ्यां नैयायिकं प्रत्यभेदस्थापनं क्रियते अग्न्युष्णत्वयोरभेदवत् । जीवज्ञानयोः संज्ञालक्षणप्रयोजनानां स्वरुपं कथ्यते । तथाहि-जीवद्रव्यस्य जीव इति संज्ञा ज्ञानगुणस्थ ज्ञानमिति संज्ञा चतुर्भिः प्राणैर्जीवति जीविष्यति जीवितपूर्वो वा जीव इति जीवद्रव्यलक्षणं, ज्ञायते पदार्था अनेनेति ज्ञानगुणलक्षणं । जीवद्रव्यस्य बंधमोक्षादिपर्यायैरविनष्टरूपेण परिणमनं प्रयोजनं ज्ञानगुणस्य पुनः पदार्थपरिच्छित्तिमात्रमेव प्रयोजनमिति संक्षेपेण संज्ञालक्षणप्रयोजनानि ज्ञातव्यानि । तत्र दशगाथासु मध्ये जीवज्ञानयोः संक्षेपेणाभेदस्थापनार्थ ‘ण विअप्पदि' इत्यादि सूत्रत्रयं, अथ व्यपदेशादयो द्रव्यगुणानां भेदे कथंचिदभेदेपि घटत इत्यादि समर्थनरूपेण ‘ववदेसा' इत्यादिगाथात्रयं, तदनंतरमेकक्षेत्रावगाहित्वेनायुतसिद्धानामभेदसिद्धानामाधाराधेयभूतानां पदार्थानां प्रदेशभेदेपि सति इहात्मनि ज्ञानमिह तंतुषु पट इत्यादिरूपेण इहेदमिति प्रत्ययः संबंध: समवाय इत्यभिधीयते नैयायिकमते तस्य निषेधार्थ ‘ण हि सो समवायाहिं" इत्यादि सूत्रद्वयं, पुनश्च गुणगुणिनोः कथंचिदभेदविषये दृष्टांतदातव्याख्यानार्थं 'वण्णरस' इत्यादि सूत्रद्वयमिति । दृष्टातलक्षणमाह--दृष्टावंतौ धौ स्वभावावग्निधूमयोरिव साध्यसाधकयोर्वादिप्रतिवादिभ्यां कर्तृभूताभ्यामविवादेन यत्र वस्तुनि स दृष्टांत इति । अथवा संक्षेपेण यथेति दृष्टांतलक्षणं तथेति दाटीतलक्षणमिति ।
एवं पूर्वोक्तगाथानवके स्थलपंचकमत्र तु गाथादशके स्थलचतुष्टय चेति समुदायेन नवभिरंतरस्थलैरेकोनविंशतिसूत्रैरुप - योगाधिकारपातनिका। अथानंतर वीतरागपरमानंदसुधारसपरमसमरसीभावपरिणतिस्वरूपात् शुद्धजीवास्तिकायात्सकाशाद्धिनं यत्कर्मकर्तृत्वभोक्तृत्वकर्मसंयुक्तत्वत्रयस्वरूपं सदसत्प्रतिपादनार्थं यत्र तत्रानुपूर्व्याष्टादशगाथापर्यंत व्याख्यानं करोति । तत्राष्टादशगाथासु मध्ये प्रथमस्थले 'जीवा अणाइणिहणा' इत्यादि गाथात्रयेण समुदायकथनं, तदनंतरं द्वितीयस्थले 'उदयेण' इत्यायेकगाथायामौदयिकादिपञ्चभावव्याख्यानं अथ तृतीयस्थले 'कम्मं वेदयमाणो' इत्यादिगाथाष्टकेन कर्तृत्वमुख्यतया व्याख्यानं, अथ चतुर्थस्थले 'कम्म कम्म कुव्वदि' इत्याघेका पूर्वपक्षगाथा, तदनंतरं पंचमस्थले परिहारगाथा सप्त । तत्र सप्तगाथासु मध्ये प्रथम 'ओगाढगाढ' इत्यादि गाथात्रयेण निश्चयेन द्रव्यकर्मणा जीव: कर्ता न भवतीति कथ्यते तदनंतरं निश्चयनयेन जीवस्य द्रव्यकर्माकर्तृत्वेपि 'जीवा पोग्गलकाया' इत्याद्येक गाथया कर्मफले भोक्तृत्व, अथ 'तम्हा कम्मं कत्ता' इत्याघेकसूत्रेण कर्तृत्वभोक्तृत्वयोरूपसंहारः,

Translation AI Generated

## Chapter 96: Description of the Sixfold Substance and the Fivefold Astika

**The use of the term "Uvaogo" is explained in the first nineteen verses.**

**In these nineteen verses, the first verse, "Uvaogo Khulu," indicates the two uses of knowledge and perception.**

**The second verse, "Abhiṇi," explains the eight types of knowledge.**

**The next five verses, starting with "Madinaṇ," describe the five types of perception.**

**The sixth verse, "Micchattā Aṇṇāṇam," explains the three types of ignorance.**

**These eight verses together constitute the verses on the use of knowledge.**

**The next verse, "Dansaṇam Avi," primarily explains the four types of perception, including sight.**

**Thus, the verses on the use of knowledge and perception are completed with the first nine verses, which include five sections.**

**The next ten verses establish the non-difference between the soul and knowledge, based on their shared characteristics, purpose, and other distinctions, using the example of fire and heat.**

**The nature of the soul and knowledge is explained.**

**The soul is defined as the substance that lives, will live, or has lived, characterized by four breaths.**

**Knowledge is defined as the quality that knows objects.**

**The purpose of the soul is to evolve through various stages, including bondage and liberation, without being destroyed.**

**The purpose of knowledge is to simply perceive objects.**

**These are the definitions and purposes of the soul and knowledge in brief.**

**In these ten verses, the first three verses, "Na Vi'appdi," briefly establish the non-difference between the soul and knowledge.**

**The next three verses, "Vavadesa," argue that the difference between substance and qualities is not a contradiction, even though they are distinct.**

**The next two verses, "Na Hi So Samavāyāhim," refute the concept of "Samavāya" (inherence), which is based on the idea that things are present in the same place, like knowledge being present in the soul or cloth being present in the threads.**

**The next two verses, "Vaṇṇarasa," provide an example and explanation of the non-difference between a quality and its possessor.**

**The definition of an example is: "An example is a thing that is accepted without dispute by both the proponent and the opponent, like fire and smoke, or the cause and effect, where the thing is present."**

**The definition of a "Dāṭī" (analogy) is: "An analogy is a thing that is similar to the thing being explained."**

**Thus, the first nine verses have five sections, and the next ten verses have four sections, making a total of nine sections and nineteen verses in this chapter.**

**The next eighteen verses explain the nature of pure souls, which are free from attachment, filled with supreme bliss, and characterized by perfect harmony and tranquility.**

**The first three verses, "Jīvā Aṇāiṇihaṇā," explain the nature of pure souls in general.**

**The next verse, "Udayeṇa," explains the five types of existence, including the arising of the soul.**

**The next eight verses, "Kammam Vedayamāṇo," primarily explain the nature of action.**

**The next verse, "Kamma Kamma Kuvvadi," presents an opposing view.**

**The next seven verses refute the opposing view.**

**The first three verses, "Ogāḍhagāḍha," firmly establish that the soul is not the doer of actions.**

**The next verse, "Jīvā Poggalakāyā," firmly establishes that the soul is the experiencer of the fruits of actions.**

**The next verse, "Tamhā Kammam Kattā," summarizes the nature of the doer and the experiencer.**