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 102

९८
षड्द्रव्य-पंचास्तिकायवर्णन "रयण-दिवदि-णयरूंदशि उडुदाउपासणु-सुण-रुप्प-फल्हिउ अगणि णव दिटुंता जाणु' ।।२।।
इति दोहकसूत्रकथितनवदृष्टांतैर्भट्टचार्वाकमताश्रितशिष्यापेक्षया सर्वज्ञसिद्ध्यर्थ, शुद्धाशुद्धपरिणामकर्तृत्वव्याख्यानं तु नित्याकर्तृत्वैकान्तसांख्यमतानुयायिशिष्यसंबोधनार्थं, भोत्तृत्वव्याख्याने कर्ता कर्मफलं न भुक्तं इति बौद्धमतानुसारिशिष्यप्रतिबोधनाथ,स्वदेहप्रमाणव्याख्यानं नैयायिकमीमांसककपिलमतानुसारिशिष्यसंदेहविनाशार्थं अमूर्तत्वव्याख्यानं भट्टचार्वाकमतानुसारिशिष्यसंबोधनार्थ, अमूर्तत्वव्याख्यानं भट्टचार्वाकमतानुसारिशिष्यसंबोधनार्थं, द्रव्यभावकर्मसंयुक्तत्वव्याख्यानं च सदामुक्तनिराकरणार्थमिति मतार्थो ज्ञातव्यः। आगमार्थव्याख्यानं पुनजीर्ववत्वचेतनादिधर्माणां संबंधित्वेन परमागमे प्रसिद्धमेव, कोपाश्विजनितमिथ्यात्वरागादिरूपसमस्तविभावपरिणामांस्त्यक्त्वा निरूपाधिकेवलज्ञानादिगुणयुक्तशुद्धजीवास्तिकाय एव निश्चयनयेनोपादेयत्वेन भावयितव्य इति भावार्थः । एवं शब्दनयमतागमभावार्था व्याख्यानकाले यथासंभवं सर्वत्र ज्ञातव्याः ।
__ जीवास्तिकायसमुदायमातनिकाय पूर्व चार्वाकादिमाख्यानं कृतं पुनरपि किमर्थमिति शिष्येण पूर्वपक्षे कृते सति परिहारमाहुः । तत्र वीतरागसर्वज्ञसिद्धे सति व्याख्यानं प्रमाणं प्राप्नोतीति व्याख्यानक्रमज्ञापनार्थ प्रभुताधिकारमुख्यत्वेनाधिकारनवकं सूचितं । तथा चोक्तं—वत्कृप्रामाण्याद्वचनस्य प्रामाण्यमिति । अत्र तु सति धर्मिणि धर्माश्चित्यंत इति वचनाच्चेतनागुणादिविशेषणरूपाणां धर्माणामाधारभूते विशेष्यलक्षागे जीवे धर्मिणि सिद्धे सति तेषां चेतनागुणादिविशेषणरूपाणां धर्माणां व्याख्यानं घटत इति ज्ञापनार्थं जीवसिद्धिपूर्वकत्वेन मतांतरनिराकरणसहितमधिकारनवकमुपदिष्टमिति नास्ति दोषः ।।२७।। एवमधिकारगाथा गता।
हिन्दी तात्पर्यवृत्ति गाथा-२७ उत्थानिका-आगे पहले कहे हुए छः द्रव्योंका चूलिकारूपसे विस्तारसे व्याख्यान करते हैं
*परिणाम जीव मुत्तं सपदेसं एव खेत्त किरिया य । णिच्चं कारण कत्ता सव्व-गदिदरं हि यपदेसो ।।१।।
भावार्थ-जीव और पुद्गल दो द्रव्य, स्वभाव और विभाव व्यंजनपर्यायों को रखनेवाले हैं, जब कि शेष चार द्रव्य विभाव व्यंजनपर्यायको न रखनेके कारण मुख्यतासे अपरिणामी हैं अर्थात् चारमें आकारोंका परिवर्तन नहीं होता है-अपने आकारमें स्थिर रहते हैं। यह छ:द्रव्योंके सम्बन्धमें प्रथम परिणाम अधिकार है । छःद्रव्योंमें एक जीवद्रव्य सचेतन है जो *टीप्पणी--यह गाथा मूलाचार अध्याय ७ गाथा ४४ तथा वसुनन्दि श्रावकाचार गाथा २३ वीं है। श्रीजयसेन आचार्य ने छह द्रव्यों का विशेष कथन करने के लिये टीका मे उद्धृत की है।

Translation AI Generated

## 98
**Explanation of the Six Substances and Five Astikayas**

"The six substances are: **rayan**, **divdi**, **nayaru**, **unduda**, **upasanu**, **sun**, **rupp**, **phalhiu**, **agani**, **nav**, **ditu**, **janu**."

This is the explanation of the nine examples mentioned in the **Dohaka Sutra**. It is meant to establish the omniscience of the **Jina** in comparison to the disciples who follow the **Bhatta Charvaka** philosophy. The explanation of the **karma** and its effects, both pure and impure, is meant for the disciples who follow the **Nitya-Kartṛtva-Ekanta-Sankhya** philosophy. The explanation of **bhoktṛtva** (enjoyment) is meant for the disciples who follow the **Buddhist** philosophy, as it clarifies that the doer does not enjoy the fruits of his actions. The explanation of **svadēha-pramāṇa** (self-evidence) is meant to dispel the doubts of the disciples who follow the **Nyaya**, **Mimamsa**, and **Kapila** philosophies. The explanation of **amūrtatva** (immateriality) is meant for the disciples who follow the **Bhatta Charvaka** philosophy. The explanation of the **karma** being combined with the **dravya** (substance) and **bhāva** (state) is meant to refute the **Sadā-Mukta** (ever-liberated) philosophy.

The meaning of the **āgama** (scripture) is well-known in the **paramāgama** (supreme scripture) due to its connection with **jīrva**, **tva**, **cetana**, and other **dharma** (qualities). One should contemplate the **śuddha-jīva-astikāya** (pure soul body) with the qualities of **nirūpādhika-kevala-jñāna** (unconditioned omniscience) etc., by abandoning all **vibhāva** (modifications) like **kopa** (anger), **āśvi** (jealousy), **mithyā** (false), **rāga** (attachment), etc.

This is the meaning of the **śabda-naya** (verbal interpretation) and **āgama-bhāva** (scriptural meaning). These should be understood wherever possible during the explanation.

**Why the explanation of the Jīva-astikāya-samudāya (community of soul bodies) is repeated after the previous explanation of the Charvaka and others?**

The disciple raises this objection in the **pūrvapksha** (previous argument). The **parihar** (refutation) is as follows:

When the **vītarāga** (free from attachment) and **sarvajña** (omniscient) are established, the explanation becomes a **pramāṇa** (proof). Therefore, the **adhikāra-navaka** (nine authorities) is mentioned to indicate the order of the explanation and the **prabhuta** (authority) and **adhikāra** (right).

It is said: "The authority of the word comes from the authority of the speaker."

Here, since the **dharma** (qualities) are established in the **dharmi** (possessor of qualities), the explanation of the **dharma** like **cetana-guṇa** (consciousness) etc., which are the **viśēṣaṇa** (qualifiers) of the **viśēṣya** (qualified) and the **lakṣya** (object) **jīva** (soul) as the **dharmi** (possessor of qualities), is established. Therefore, the **adhikāra-navaka** (nine authorities) is mentioned along with the refutation of other philosophies, after establishing the **jīva** (soul), to indicate that the explanation of the **dharma** (qualities) is possible. There is no fault in this.

**End of the Adhikāra Gāthā**

**Hindi Summary of Gāthā 27**

This **gāthā** (verse) explains the six substances in detail, as mentioned earlier.

**Verse 1**

* **Parināma jīva muttam sapadesam eva khetta kiriyā ya.**
* **Niṭṭam kāraṇa kattā savva-gadi-daram hi yapadeso.**

**Meaning:**

The **jīva** (soul) and **pudgala** (matter) are the two substances that possess both **svabhāva** (inherent nature) and **vibhāva** (modifications). The remaining four substances do not possess **vibhāva** (modifications) and are therefore primarily **aparināmi** (unchanging). This means that the four substances do not change their form and remain stable in their form. This is the first **parināma** (change) authority regarding the six substances. Among the six substances, the **jīva** (soul) is conscious.

**Note:** This **gāthā** (verse) is also found in the **Mūlāchāra** chapter 7, **gāthā** 44, and the **Vasunandi Śrāvakāchāra** **gāthā** 23. **Śrī Jayasen Ācharya** has quoted this **gāthā** in his commentary to explain the six substances in detail.