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 101

पंचास्तिकाय प्राभृत तदनंतरं एवं कत्ता' इत्यादिगाथाद्वयेन क्रमेण कर्मसंयुक्तत्वं कर्मरहितत्वं च कथयतीति परिहारमुख्यत्वेन सप्तगाथा गताः । एवं पाठक्रमेणाष्टदशगाथाभिः स्थलपंचकेनैकांतमतनिराकरणाय तथैवानेकांतमतस्थापनाय च सांख्यमतानुसारिशिष्यसंबोधनार्थं कर्तृत्वं बौद्धमतानुयायिशिष्यं प्रति बोधनार्थं भोक्तृत्त्वं सदाशिवमताश्रितशिष्यसंदेहविनाशार्थ कर्मसंयुक्तत्वमिति कर्तृत्वभोक्तृत्वकर्मसुयुक्तवाधिकारत्रयं ज्ञातव्यं ! इत ऊर्ध्वं जीवास्तिकायसंबन्धिनवाधिकारव्याख्यानानंतरं “एक्को जेम महप्पा' इत्यादिगाथात्रयेण जीवास्तिकायचूलिका एवं पंचास्तिकायषद्रव्यप्रतिपादकप्रथममहाधिकारसंबंधिकारेषष्टांतराधिकारे मध्ये त्रिपंचशद्गाथाप्रमितचतुर्थांतरधिकारे समुदायपातनिका ।
तयथा-अथ संसारावस्थस्याप्यात्मनः शुद्धनिश्चयेन निरुपाधिविशुद्धभावान् तथैवाशुद्धनिश्चयेन सोपाधिभावकर्मरूपरागादिभावान् तथा चासद्भूतव्यवहारेण द्रव्यकर्मोपाधिजनिताशुद्धभावांश्च यथासंभवं प्रतिपादयति-जीवोत्ति हवदि-आत्मा हि शुद्धनिश्चयेन सत्ताचैतन्यबोधादिशुद्धप्राणैर्जीवति तथा चाशुद्धनिश्चयेन क्षायोपशमिकौदयिकभावप्राणैर्जीवति तथैव चानुपचरितासद्भूतव्यवहारेण द्रव्यप्राणश्च यथासंभवं जीवति जीविष्यति जीवितपूर्वश्चेति जीवो भवति । चेदा-शुद्धनिश्चयेन शुद्धज्ञानचेतनया तथैवाशुद्धनिश्चयेन कर्मकर्मफलरूपया चाशुद्धचेतनया युक्तत्वाच्चेतयिता भवति । उवओगविसेसिदो-निश्चयेन केवलज्ञानदर्शनरूपशुद्धोपयोगेन तथैव चाशुद्धनिश्चयेन मतिज्ञानादिक्षायोपशमिकाशुद्धोपयोगेन युक्तत्वादुपयोगविशेषितो भवति । पह-निश्चयेन मोक्षमोक्षलारणरूपशुद्धपरिणामपरिणमनसमर्थत्वात्तथैव चाशुद्धनयेन संसारसंसारकारणरूपाशुद्धपरिणामपरिणमनसमर्थत्वात् प्रभुर्भवति । कत्ता-शुद्धनिश्चयनयेन शुद्धभावानां परिणामानां तथैवाशुद्धनिश्चयेन भावकर्मरूपरागदिभावानां तथा चानुपचरितासद्भूतव्यवहारेण द्रव्यकर्मनोकर्मादीनां कर्तृत्वात्कर्ता भवनि, भोत्ता-शुद्धनिश्चयेन शुद्धात्मोत्थवीतरागपरमानंदरूपसुखस्य तथैवाशुद्धनिश्चयेनेन्द्रियजनितसुखदुःखानां तथा चानुपचरितासद्भूतव्यवहारेण सुखदुःखसाधकेष्टानिष्टाशनपानादिबहिरङ्गविषयाणां च भोक्तृत्वात् भोक्ता भवति, सदेहमेत्तो-निश्चयेन लोक्राकाशप्रमितासंख्येयप्रदेशप्रमितोपि व्यवहारेण शरीरनामकर्मोदयजनिताणुमहच्छरीरप्रमाणत्वात्स्वदेहमात्रो भवति,-ण हि मुत्तो। मूर्तिरहितः, असद्रूतव्यवहारेणानादिकर्मबंधसहितत्वात्मूतोपि शुद्धनिश्चयनयेन वर्णादिरहितत्वादमूर्तो भवति । कम्मसंजुत्तो-शुद्धनिश्चयनयेन कर्मरहितोप्यानुपचरितासद्भूतव्यवहारनयेन द्रव्यकर्मसंयुक्तत्वात् तथैव अशुद्धनिश्चयनयेन रागादिभावकर्मयुक्तत्वात्कर्मसंयुक्तश्च भवति । इति शब्दार्थनयार्थों कथितौ, इदानी मतार्थः कथ्यते-जीवत्वव्याख्याने"वच्छक्खरं भव-सारित्य-सम्ग-णिरय-पियराय । चुल्लिय-हंडयि-पुण-मवउ ण दिटुंता जाय।" ___ इति दोहकसूत्रकथितनवदृष्टांतैश्चार्वाकमतानुसारिशिष्यापेक्षया सर्वजीवसिद्ध्यर्थ अनादिचेतनागुणव्याख्यानं च तदर्थमेव । अथवा असामान्यचेतनाव्याख्यानं सर्वमतसाधारणं ज्ञातव्यं, अभिन्नज्ञानदर्शनोपयोगव्याख्यानं तु नैयायिकमतानुसारिशिष्यप्रतिबोधनार्थ मोक्षोपदेशकमोक्षसाधकप्रभुत्वव्याख्यानं वीतरागसर्वज्ञप्रणीतं वचनं प्रमाणं भवतीति ।

Translation AI Generated

The seven gāthās, starting with "Pancāstikāya prābhṛta tadanantaraṁ evaṁ kattā" etc., explain karma-samyuktatva (being associated with karma) and karma-rahitatva (being free from karma) in sequence. These gāthās are primarily meant to address the issue of karma. Thus, with eighteen gāthās in five sections, the text refutes the one-sided view and establishes the many-sided view. It also aims to instruct the disciple who follows the Sāṃkhya philosophy regarding the concept of kartṛtva (agency), the disciple who follows the Buddhist philosophy regarding the concept of bhoktṛtva (enjoyment), and the disciple who follows the Sadāśiva philosophy regarding the concept of karma-samyuktatva (being associated with karma). Therefore, one should understand the three rights of agency, enjoyment, and karma.

After explaining the rights related to the jīvā-stikāya (soul-body), the three gāthās starting with "Ekko jem mahappā" etc. discuss the jīvā-stikāya-cūlikā (the subtle body of the soul) and the first mahādhikāra (major authority) related to the six substances of the pancāstikāya. The remaining six antara-adhikāras (minor authorities) within the fourth antara-adhikāra, which comprises 35 gāthās, discuss the destruction of the aggregates.

For example, the text explains the state of the soul in samsāra (cycle of birth and death) in three ways: with pure certainty, with impure certainty, and with the perception of the non-existent. With pure certainty, the soul is pure and possesses the qualities of existence, consciousness, and knowledge. With impure certainty, the soul is impure and possesses the qualities of karma, karma-phala (fruits of karma), and attachment. With the perception of the non-existent, the soul is impure due to the influence of karma and the substances.

The text then explains the soul's existence in three ways: as jīva (living being), as cetanita (conscious being), and as upayoga-viseṣita (being with specific use). The soul is jīva because it possesses the qualities of existence, consciousness, and knowledge with pure certainty, the qualities of karma, karma-phala, and attachment with impure certainty, and the qualities of substances with the perception of the non-existent. The soul is cetanita because it possesses pure consciousness with pure certainty and impure consciousness with impure certainty. The soul is upayoga-viseṣita because it possesses pure use with pure certainty and impure use with impure certainty.

The text further explains the soul's existence in three ways: as prabhu (lord), as kartā (agent), and as bhoktā (enjoyer). The soul is prabhu because it possesses the power to transform into pure states with pure certainty and impure states with impure certainty. The soul is kartā because it is the agent of pure states with pure certainty, impure states with impure certainty, and the perception of the non-existent. The soul is bhoktā because it enjoys pure happiness with pure certainty, impure happiness and suffering with impure certainty, and external objects with the perception of the non-existent.

The text also explains the soul's existence in three ways: as sadeha-metta (having a body), as amūrta (formless), and as karma-samyukta (associated with karma). The soul is sadeha-metta because it possesses a body due to the influence of karma. The soul is amūrta because it is formless with pure certainty and possesses a body due to the influence of karma with the perception of the non-existent. The soul is karma-samyukta because it is free from karma with pure certainty, associated with karma with the perception of the non-existent, and associated with karma with impure certainty.

The text then explains the meaning of the words and the meaning of the doctrine. The explanation of jīvatva (being a living being) is based on the nine examples mentioned in the Dohaka Sūtra, which states: "Vachchakkharaṁ bhava-sārittya-samga-niraya-piyarāya. Cullīya-haṇḍayi-puṇa-mavaū ṇa ḍiṭuṁtā jāya." This explanation aims to prove the existence of all living beings and to explain the quality of anadi-cetanā (eternal consciousness) from the perspective of the disciple who follows the Cārvāka philosophy. Alternatively, the explanation of asāmanya-cetanā (non-ordinary consciousness) should be understood as common to all philosophies. The explanation of abhinna-jñāna-darśana-upayoga (undivided knowledge, vision, and use) is meant to instruct the disciple who follows the Naiyāyika philosophy. The explanation of prabhu-tva (lordship) is meant to teach about mokṣa (liberation) and the means to achieve it. The statement of the liberated and omniscient being is the proof.