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 112

षद्रव्य--पंचास्तिकायवर्णन परिच्छेद्यस्य विश्वस्य सर्वदेशेषु युगपद्व्यापृता कथंचित्कौटस्थ्यमवाप्य विष्यांतरमनाप्नुवंती न विवर्तते । स खल्वेष निश्चित: सर्वज्ञसर्वदर्शित्वोपलम्भः अयमेव द्रव्यकर्मनिबंधनभूतानां भावकर्मणां कर्तृत्वोच्छेदः । अयमेव च विकारपूर्वकानुभवाभावादौपाधिकसुखदुःखपरिणामानां भोक्तृत्वोच्छेदः । इदमेव चानादिविवर्तखेदविच्छित्तिसुस्थितानंतचैतन्यस्यात्मनः स्वतंत्रस्वरूपानुभूतिलक्षणसुखस्य भोक्तृत्वमिति ।। २८।।
हिन्दी समय व्याख्या गाथा-२८ अन्वयार्थ—( कर्ममलविप्रमुक्त: ) कर्ममलसे मुक्त आत्मा ( ऊर्ध्व ) ऊपर (लोकस्य अन्तम् ) लोकके अन्तको ( अधिगम्य ) प्राप्त करके ( स: सर्वज्ञानदर्शी ) वह सर्वज्ञ-सर्वदर्शी ( अनंतम् ) अनंत ( अनिन्द्रियम् ) अनिन्द्रिय ( सुखम् ) सुखका ( लभते ) अनुभव करता है।
टीका-यहाँ मुक्तवस्थावाले आत्माका निरूपाधिस्वरूप कहा है।
आत्मा ( कर्मरजके ) परद्रव्यपनेके कारण कर्मरजसे सम्पूर्णरूपसे जिस क्षण छूटता है ( मुक्त होता है ), उसी क्षण ( अपने ) ऊर्ध्वगमन स्वभाव के कारण लोकके अन्तको पाकर आगे गतिहेतुका अभाव होने से ( वहाँ ) स्थिर हुआ केवलज्ञान और केवलदर्शन ( निज ) स्वरूपभूत होने के कारण उनसे न छूटता हुआ अनंत अतीन्द्रिय सुखका अनुभव करता है । उस मुक्त आत्माको, भावप्राण जिसका लक्षण ( स्वरूप ) है ऐसा जीवत्व होता है चिद्रूप जिसका लक्षण है ऐसा चेतयितृत्व होता है, चित्परिणाम जिसका लक्षण है ऐसा ‘उपयोग' होता है, प्राप्त किये गुए समस्त ( आत्मिक ) अधिकारों की शक्तिमात्ररूप प्रभुत्व होता है, समस्त वस्तुओंसे असाधारण ऐसे स्वरूपकी निष्पत्तिमात्ररूप ( निज स्वरूपको रचनेरूप ) कर्तृत्व होता है, स्वरूपभूत स्वातत्र्य जिसका लक्षण है ऐसे सुखकी उपलब्धि रूप भोक्तृत्व होता है, अतीत अनन्तर (अन्तिम) शरीरानुसार अवगाहपरिणामरूप देहप्रमाणपना होता है, और उपाधिके सम्बन्धसे आत्यंतिक ( सर्वथा ) विविक्त हो जाने से अमूर्तपना होता है । ( मुक्त आत्माको ) कर्मसुयुक्तपना तो कदापि नहीं होता, क्योंकि द्रव्यकर्मों और भावकर्मोंसे पूर्ण मुक्त हो गया है द्रव्यकर्म वे पुद्गलस्वन्ध है और भावकर्म वे चिद्विवर्त चैतन्य के विकार हैं। चित्शक्ति अनादि ज्ञानावरणादिकर्मोसे सम्पर्कसे ( सम्बन्धके ) संकुचित व्यापारवाली होनेके कारण ज्ञेयभूत विश्वके ( समस्त पदार्थोके ) एक-एक देशमें क्रमश: व्यापार करती हुई विवर्तनको प्राप्त होती है। किन्तु जब ज्ञानावरणादिकर्मोका सम्पर्क विनष्ट होता है तब वह ज्ञेयभूत विश्वके सर्व देशोंमें युगपद् व्यापार करती हुई कथंचित् कूटस्थ होकर, अन्य विषयको प्राप्त न होती हुई विवर्तन नहीं करती । वह यह ( चित्शक्तिके विवर्तनका अभाव ), वास्तवमें निश्चित ( नियत, अचल ) सर्वज्ञपनेकी और सर्वदर्शीपनेकी उपलब्धि है यही, द्रव्यकर्मोके निमित्तभूत भावकोंके कर्तृत्वका विनाश है यही, विकारपूर्वक अनुभवके अभावके कारण औपाधिक सुखदुःखपरिणामोंके

Translation AI Generated

The description of the six substances and the five astikayas, which pervades the entire universe in all its regions simultaneously, attains a certain state of stability and does not undergo transformation. This is indeed the definite attainment of omniscience and omnipresence, which is the cessation of the agency of the karmas that are bound to the substances and the karmas. This is also the cessation of the experience of the fruits of happiness and sorrow, which are conditional due to the absence of experience prior to transformation. This is also the experience of the self, which is infinite consciousness, free from the pain of endless transformation, and established in its own nature, as the experience of its own independent nature. || 28 ||

Hindi Time Explanation Verse-28 Anvayaarth - (Karmamalvipra Mukta:) The soul freed from the karma-mal (Karma-dust) (Urdhva) above (Lokasya Antam) the end of the world (Adhigamy) having attained (Sa: Sarvajnanadarshi) he, the omniscient-omnipresent (Anantam) infinite (Anindriyam) non-sensory (Sukham) happiness (Labhate) experiences.
Commentary - Here the nature of the liberated soul is described without any conditions.
The soul (Karma Rajake) due to the nature of the other substances, when it is completely freed from the karma-dust at that moment (Apne) due to its upward-moving nature, it attains the end of the world and due to the absence of any further movement (Vahan) it becomes stable there, only knowledge and only vision (Nij) being its nature, it does not leave them and experiences infinite, non-sensory happiness. That liberated soul, the essence of which is the characteristic (nature) of the living being, the characteristic of which is the nature of the knower, the characteristic of which is the nature of the 'use' of the transformation of consciousness, the power of all the acquired (spiritual) rights is the form of dominance, the extraordinary nature of all things is the form of the creation of its own nature (Nij Swaroopko Rachaneroop) is the agency, the characteristic of which is the nature of self-independence is the form of the attainment of happiness is the experience, the past, the future (final) body according to the immersion transformation is the form of the body measure, and the conditional relationship is the ultimate (completely) separate from the abstract nature. (The liberated soul) is never associated with karma, because it is completely free from substance-karma and karma-karma. Substance-karma is the nature of the pudgala and karma-karma is the transformation of consciousness. The power of consciousness, due to the contact (relationship) with the karma of ignorance, etc., is limited in its operation, and therefore it operates in each and every region of the knowable universe, one after the other, and undergoes transformation. But when the contact of the karma of ignorance, etc., is destroyed, then it operates simultaneously in all the regions of the knowable universe, and becomes stable in a certain way, and does not attain any other object, and does not undergo transformation. This (the absence of transformation of the power of consciousness), is indeed the definite (fixed, immovable) attainment of omniscience and omnipresence, which is the destruction of the agency of the karmas that are bound to the substances and the karmas. This is also the cessation of the experience of the fruits of happiness and sorrow, which are conditional due to the absence of experience prior to transformation.