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 108

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घड्द्रव्य-पंचास्तिकायवर्णन ____ अन्वयसहित सामान्यार्थ-( जीवोत्ति ) यह जीव जीनेवाला है, ( चेदा) चेतना सहित चेतनेवाला है, ( उवओगविसेसिदो ) उपयोग सहित है, ( पहू ) प्रभू है, (कर्ता ) करनेवाला है, (य भोत्ता) और भोगनेवाला है । (देहमत्तो) शरीर प्रमाण आकार धारी है ( णहिमुत्तो) निश्चयसे मूर्तिक नहीं है तथा ( कम्मसंजुत्तो) कर्म सहित ( हवदि ) है । इन नौ अधिकारोंको रखनेवाला है।
विशेषार्थ-यह आत्मा शुद्ध निश्चयनयसे सत्ता चैतन्य, ज्ञान आदि शुद्ध प्राणोंसे जीता है तथा अशुद्ध निश्चयनयसे क्षायोपशमिक तथा औदयिक भावरूपी प्राणोंसे जीता है तैसे ही अनुपचरित असत्भूत व्यवहार नयसे द्रव्यप्राणोंसे यथासंभव जीता है, जीवेगा व पहले जी चुका है इसलिये यह जीनेवाला है। यह आत्मा शुद्ध निश्चयनयसे शुद्ध ज्ञान चेतना तथा अशुद्ध निश्चयनयसे कर्म तथा कर्मफलरूप अशुद्ध चेतना चेतना सहित होनेसे चेतनेवाला है, निश्चयनयसे केवलदर्शन-केवलज्ञानमय शुद्ध उपयोगसे तथा अशुद्ध निश्चयनयसे मतिज्ञानादि क्षायोपशमिक अशुद्ध उपयोगसे युक्त होने के कारण उपयोगवान है, निश्चयनयसे मोक्ष तथा मोक्षके कारणरूप शुद्ध परिणामों में परिणमन करनेका सामर्थ्य रखनेसे तथा अशुद्ध निश्चनयसे संसार के कारण रूप अशुद्ध परिणामोंमें परिणमने का सामर्थ्य रखनेसे प्रभु है। शुद्ध निश्चयनयसे शुद्ध भावों का तैसे ही अशुद्ध निश्चयनयसे भावकर्मरूप रागादि भावोंका तथा अनुपचरित असद्भुत व्यवहार नयसे द्रव्यकर्म ज्ञानावरणादि और नोकर्म बाहरी शरीरादिका करनेवाला होनेसे कर्ता है, शुद्ध निश्चयनयसे शुद्ध आत्मासे उत्पन्न वीतराग परमानंदमय सुखका तैसे ही अशुद्ध निश्चयनयसे इंद्रियोंसे उत्पन्न सुख दुःखका तथा अनुपचारित असद्भूत व्यवहारनयसे सुख दुःख के साधक इष्ट व अनिष्ट खानपान आदि बाहरी विषयों का भोगनेवाला होनेसे भोक्ता है । निश्चयनयसे लोकाकाश प्रमाण असंख्यात प्रदेशप्रमाण होनेपर भी व्यवहारनयसे शरीरनामा नामकर्मके उदयसे उत्पत्र छोटे बड़े शरीर प्रमाण होनेसे स्वदेहमात्र है । निश्चयनयसे मूर्तिरहित है तथा कर्म रहित है तथापि असद्भूत व्यवहार नयसे अनादिकालीन कर्मबंध सहित होनेसे मूर्तिक है और कर्म संयुक्त है। इस तरह शब्दार्थ और नयार्थको कहा। अब मतोंकी अपेक्षा अर्थ कहते हैं। यहाँ जीवत्वका व्याख्यान चार्वाक मतानुसारी शिष्यकी अपेक्षासे
उद्धृतगाथार्थ-जो आत्मा और पुनर्जन्मको नहीं मानते हैं उनके लिये ये नव दृष्टांत हैं
(१) वत्स (बालक)-जन्मते ही माताका स्तनपान करने लगता है सो पूर्व संस्कारके बिना होना अशक्य है । इससे आत्मा और उसका पूर्व जन्म सिद्ध है।
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Translation AI Generated

## 104
**Description of the Five Astikayas of the Soul**

**General Meaning with Anvaya (Logical Order):**

(Jivo) This soul is a living being, (Cheda) conscious, (Uvogavisesido) possessing use, (Pahu) a master, (Karta) a doer, (Ya Bhota) and an enjoyer. (Dehamatto) It has a body of a certain size, (Nahimutto) it is not material in essence, and (Kammasamjutto) it is associated with karma. It possesses these nine qualities.

**Specific Meaning:**

This soul lives through pure consciousness, knowledge, and other pure life-forces, according to pure perception. It also lives through impure consciousness, such as the life-forces of karma and its fruits, according to impure perception. Similarly, it lives through the life-forces of matter, according to the non-conventional, non-real, and practical perception. It has lived, is living, and will live, therefore it is a living being.

This soul is conscious due to pure knowledge and consciousness according to pure perception, and due to karma and its fruits, according to impure perception. It possesses use due to pure use, such as perfect vision and perfect knowledge, according to pure perception, and due to impure use, such as perception, knowledge, and other life-forces of karma, according to impure perception. It is a master due to the ability to transform into pure results, such as liberation and its causes, according to pure perception, and due to the ability to transform into impure results, such as the causes of the cycle of birth and death, according to impure perception. It is a doer due to pure emotions, according to pure perception, due to emotions and karma, such as attachment, aversion, etc., according to impure perception, and due to actions of matter, such as knowledge-obscuring karma, etc., and external actions, such as the body, according to non-conventional, non-real, and practical perception. It is an enjoyer due to pure happiness, born from the pure soul, free from attachment, according to pure perception, due to happiness and sorrow, born from the senses, according to impure perception, and due to the enjoyment of external objects, such as food and drink, which are the causes of happiness and sorrow, according to non-conventional, non-real, and practical perception.

It is the size of the universe, according to pure perception, and countless times the size of the universe, according to practical perception. However, it is the size of the body, according to practical perception, due to the arising of the name-karma called "body." It is not material in essence, according to pure perception, and it is free from karma. However, it is material and associated with karma, according to non-conventional, non-real, and practical perception, due to the association with karma from the beginning of time.

This is the explanation of the words and their meanings according to different perceptions. Now, we will explain the meaning according to different viewpoints. Here, the explanation of the soul is given from the perspective of a student of the Charvaka philosophy.

**Meaning of the Quoted Verse:**

These nine examples are for those who do not believe in the soul and rebirth.

(1) **Vatsa (Child):** A child starts sucking its mother's breast immediately after birth. This is impossible without past impressions. Therefore, the soul and its past birth are proven.

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