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 107

पंचास्तिकाय प्राभूत चार इस तरह समुदायसे नव अंतर स्थलोंके द्वारा उगणीस ( उन्नीस) सूत्रोंसे उपयोग अधिकारकी पातनिका हुई।
अथानंतर वीतराग परमानंदमय अमृरसरूप परम समरसीभावमें परिणमन स्वरूप शुद्ध जीवास्तिकायसे भिन्न जो जीवमें कर्मोंका कर्तापना, कर्मोका भोक्तापना तथा कमोंसे संयोगपना इन तीन बातोंका स्वरूप है उसे सत् या असत् बतलानेके लिये जहाँ-जहाँ आनुपूर्वीके द्वारा अठारह गाथाओं तक व्याख्यान करते हैं । इन अठारह गाथाओंके मध्य में पहले स्थलमें 'जीवा अणाइणिहणा' इत्यादि तीन गाथाओंसे समुदाय कथन है । फिर दूसरे स्थलमें 'उदयेण' इत्यादि एक गाथामें औदयिक आदि पाँच भावोंका व्याख्यान है। फिर तीसरे स्थलमें 'कम्मं वेदयमाणो' इत्यादि छः गाथाओंमें कर्तापनेकी मुख्यतासे व्याख्यान है। फिर चौथे स्थलमें 'कम्मं कम्मं कुचदि' इत्यादि पूर्वपक्षकी गाथा है। पीछे पांचवें स्थलमें इस पक्षके समाधानको सात गाथाएं हैं। इन सात गाथाओंमें पहले ही 'ओगाड गाढ' इत्यादि तीन गाथाओंसे निश्चयनयसे द्रव्य कर्मोका जीव कर्ता नहीं है, ऐसा कहते हैं। फिर निश्चयसे जीवके द्रव्यकर्मोका अकर्ता होने पर भी 'जीवा पोग्गलकाया' इत्यादि एक गाथासे कर्मोके फलका भोक्तापना है तथा 'तम्हा कम्मं कत्ता' इत्यादि एक सत्रसे कर्ता भोक्तापनेका संकोच कथन है। फिर 'एवं कत्ता' इत्यादि दो गाथाओसे क्रमसे जीवके कर्मसे संयुक्तपना व कर्मसे मुक्तपना कहते हैं । इस तरह पूर्वपक्षके उत्तरमें सात गाथाएं है। इस तरह पाठके क्रमसे अठारह गाथाओंके द्वारा पांच स्थलोंसे एकांतमतके निराकरणके के लिये तैसे ही अनेकान्त मतके स्थापनके लिये तथा सांख्यमतानुसारी शिष्यके सम्बोधनके लिये कापना व बौद्धमतके अनुयायी शिष्यको समझानेके लिये भोक्तापना तथा सदाशिवके आश्रित मतिधारी शिष्यका संदेह विनाश करके लिये कर्मसंयुक्तपना इस तरह कर्तापना, भोक्तापना तथा कर्मसुयुक्तपना तीन अधिकार जानने चाहिये । इसके आगे जीवास्तिकाय सम्बन्धी नौ अधिकारोंके व्याख्यानके पीछे 'एक्को जेम महप्पा' इत्यादि गाथा तीनसे जीवास्तिकाय चूलिका है। इस तरह पंचास्तिकाय व छः द्रव्यका प्रतिपादन करनेवाले प्रथम महा अधिकार में छः अन्तर अधिकारोंके द्वारा त्रिपन गाथा प्रमाण चौथे अन्तर अधिकारमें समुदाय पातनिका हुई।
उत्थानिका-आगे संसार अवस्थामें भी रहनेवाले आत्माके शुद्ध निश्चयनयसे उपाधिरहित शुद्धभाव हैं तैसे ही अशुद्ध निश्चयनयसे उपाधि सहित भावकर्मरूप रागादिभाव हैं तथा असद्भूत व्यवहारनयसे भावकर्मकी उपाधिसे उत्पन्न द्रव्यकर्म है ऐसा यथासम्भव प्रतिपादन करते हैं

Translation AI Generated

The five-fold body (Panchaastikaya) has been established through four such communities, by means of nineteen sutras, through nine different locations, resulting in the fall of the community (Samudaya Patanika).

Thereafter, the pure soul body (Jeevaastikaya) undergoes a transformation into the state of eternal bliss (Param Anandamaya) and the form of nectar (Amritaroop), characterized by perfect harmony (Param Samarsi Bhaav). The soul (Jeeva) that is distinct from the pure soul body (Jeevaastikaya) and possesses the nature of being the doer of actions (Kartapana), the experiencer of actions (Bhoktapana), and the one connected to actions (Sanyogapana), is explained as being either real (Sat) or unreal (Asat) through eighteen verses, in a sequential manner (Anupoorvi).

Within these eighteen verses, the first location (Sthal) comprises three verses, starting with "Jeeva Anaiinihana," which explain the community (Samudaya) statement. The second location (Sthal) consists of one verse, starting with "Udayen," which explains the five states (Bhaav) of arising (Audayik) and so on. The third location (Sthal) comprises six verses, starting with "Kamman Vedaymano," which primarily explain the nature of being the doer (Kartapana). The fourth location (Sthal) contains one verse, starting with "Kamman Kamman Kuchdi," which presents the opposing viewpoint (Poorvapksha). The fifth location (Sthal) comprises seven verses that address the opposing viewpoint (Poorvapksha). Within these seven verses, the first three verses, starting with "Ogad Gadh," definitively state that the soul (Jeeva) is not the doer of karmic actions (Dravyakarma). Then, despite the soul (Jeeva) not being the doer of karmic actions (Dravyakarma), one verse, starting with "Jeeva Poggalakaya," states that the soul (Jeeva) is the experiencer of the fruits of karma (Bhoktapana). Another verse, starting with "Tamha Kamman Kattha," states the restriction of the doer-experiencer (Kartapana-Bhoktapana). The next two verses, starting with "Evam Kattha," sequentially explain the soul's (Jeeva) connection to karma (Karma Sanyuktapana) and liberation from karma (Karma Muktapana). Thus, there are seven verses in response to the opposing viewpoint (Poorvapksha).

In this way, through eighteen verses, five locations, and a sequential approach, the opposing viewpoint (Ekantammat) is refuted, the principle of non-absolutism (Anekantamat) is established, the disciple is addressed in accordance with the Samkhya philosophy, the disciple who follows the Buddhist philosophy is explained, the doubt of the disciple who believes in the dependence on Sadashiva (Sadashiva Ashrit Matidhari Shishya) is dispelled, and the connection to karma (Karma Sanyuktapana) is explained. Thus, the three rights (Adhikar) of being the doer (Kartapana), the experiencer (Bhoktapana), and the one connected to karma (Karma Sanyuktapana) should be understood.

Following the explanation of the nine rights (Adhikar) related to the soul body (Jeevaastikaya), three verses, starting with "Ekko Jem Mahappa," constitute the soul body (Jeevaastikaya) chapter (Chulika). In this way, the first great right (Maha Adhikar), which establishes the five-fold body (Panchaastikaya) and the six substances (Dravy), has resulted in the fall of the community (Samudaya Patanika) through three verses, nineteen verses, and six internal rights (Antar Adhikar) in the fourth internal right (Antar Adhikar).

**Uttanika:** Further, the pure soul (Atma) that remains in the state of the world (Sansar Avस्था) is explained as being pure and without any limiting conditions (Upaadhirahita Shuddhabhav), while the impure soul (Atma) is explained as being impure and having limiting conditions (Upaadhi Sahit Bhaavkarma Ragadi Bhaav), and the unreal (Asadbhoot) conventional reality (Vyavharnay) is explained as being the karmic action (Dravyakarma) that arises from the limiting condition (Upaadhi) of karmic action (Bhaavkarma), as far as possible.