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 118

११४
षड्द्रव्य-पंचास्तिकायवर्णन पदार्थ, स्वभाव अगोचर पदार्थ किसी भी पुरुषविशेषके प्रत्यक्ष हैं। यह साध्य धर्म है। उसमें साधक हेतु यह है दि इस पार्क का अनुमान होता है, जो-जो पदार्थ अनुमानका विषय होता है वह किसीको प्रत्यक्ष अवश्य दिखाई पड़ता है जैसे अग्नि आदि, क्योंकि ये सब पदार्थ अनुमानके विषय हैं इसलिये किसीके प्रत्यक्ष अवश्य हैं। जो किसी के प्रत्यक्ष नहीं है वह अनुमान का विषय भी नहीं। जैसे आकाशका पुष्प, यह किसीके प्रत्यक्ष नहीं है । इस तरह संक्षेपसे सर्वज्ञकी सत्तामें प्रमाण जानना चाहिए, विस्तारसे असिद्ध, विरुद्ध, अनेकांतिक, अकिंचित्कर हेतुओंसे दूषण या समर्थन सर्वज्ञ सिद्धि करने वाले अन्य ग्रन्थों में कहा है,वहांसे जानना । यह अध्यात्म ग्रन्थ है इससे विशेष नहीं कहा है । भावार्थ यह है कि यही वीतराग सर्वज्ञका स्वरूप सर्व रागादि विभावोंको त्यागकर निरंतर ग्रहण करने योग्य तथा भावना करने योग्य है ।। २९।।
समय व्याख्या गाथा-३० पाणेहिं चदुहिं जीवदि जीविस्सदि जो हु जीविदो पुव्वं । सो जीवो पाणा पुण वल-मिंदिय-माउ उस्सासो ।।३०।। ___प्राणैश्चतुर्भिर्जीवति जीविष्यति यः खलु जीवितः पूर्वम् ।
स जीवः प्राणाः पुनर्बलमिन्द्रियमायुरुच्छ्वासः ।। ३०।। जीवत्वगुणव्याख्येयम् । इन्द्रियबलायुरुच्छ्वासलक्षणा हि प्राणाः । तेषुः चित्सामान्यान्ययिनो भावप्राणाः, पुद्गलसामान्यान्वयिनो द्रव्यप्राणाः । तेषामुभयेषामपि त्रिष्वपि कालेष्वनवच्छिन्नसंतानत्वेन धारणात्संसारिणो जीवत्वम् । मुक्तस्य तु केवलानामेव भावप्राणानां धारणात्तदवसेयमिति ।।३०।।
हिन्दी समय व्याख्या गाथा-३० __ अन्वयार्थ:-----( यः खलु ) जो ( चतुर्भिः प्राणैः ) चार प्राणोंसे ( जीवत्ति ) जोता है. ( जीविष्यति ) जियेगा और ( जीवित: पूर्वम् ) पूर्वकालमें जीता था, ( स: जीन: } बह जान है. (पुनः प्राणा: ) और वह प्राणा ( इन्द्रियम् ) इन्द्रिय, ( बलम् ) बल, ( आयुः ) आयु तथा ( उमछ्वासाः ) स्वासोच्छवास है।
टीका---यह जीवत्वगुणकी व्याख्या है।
प्राण इन्द्रिय, बल, आयु तथा उच्छ्वासस्वरूप है। उनमें ( प्राणोंमे ), चित्सामान्यप अन्वयवाले वे भावप्राण हैं और पुद्गलसामान्यरूप अन्वयवाले वे द्रव्यप्राण हैं। उन दोनों प्राणोको त्रिकाल अविच्छिन्न-संतानरूपसे ( अदृट्ट धारासे) धारण करता है इसलिये संसारको
AALA
a
lu
-
-
-
-

Translation AI Generated

## 114

The six substances and five astikayas are described as objects, their nature is imperceptible. These objects are directly perceived by any particular person. This is the established doctrine. The supporting reason for it is that this park is inferred, whatever object is the subject of inference, it is certainly perceived by someone, like fire, etc. Because all these objects are the subject of inference, therefore they are certainly perceived by someone. Whatever is not perceived by anyone is also not the subject of inference. Like a flower in the sky, it is not perceived by anyone. In this way, one should know the proof of the existence of omniscience in brief. In detail, the refutation or support of omniscience is explained in other texts with the help of invalid, contradictory, multi-faceted, and insignificant reasons. One should know it from there. This is a spiritual text, nothing special is said in it. The meaning is that this is the nature of the liberated omniscient, who, by abandoning all attachments and other obstacles, is constantly capable of grasping and contemplating. || 29 ||

## Time Explanation Verse 30

With four breaths, he lives, he will live, who indeed lived before. That being is breaths, again strength, senses, lifespan, and breath. || 30 ||

**Explanation of the quality of being alive:**

Breaths are characterized by senses, strength, lifespan, and breath. Among them, those that are connected to the universal consciousness are called "भावप्राण" (bhaava-praana), and those that are connected to the universal matter are called "द्रव्यप्राण" (dravya-praana). Because both of these breaths are sustained without interruption in all three times, the being is a "संसारि" (samsari) or a being in the cycle of birth and death. However, the liberated being only sustains "भावप्राण" (bhaava-praana), which is why it is considered liberated. || 30 ||

## Hindi Time Explanation Verse 30

**Anvayaartha:** (Yah khalu) who (chaturbhih praanaih) with four breaths (jeevatti) lives. (jeevishati) will live and (jeevitah purvam) lived in the past, (sah jeev) that is the being. (punah praanah) and those breaths (indriyam) senses, (balam) strength, (aayuh) lifespan and (umchchvaasah) breath.

**Tika:** This is the explanation of the quality of being alive.

Breaths are in the form of senses, strength, lifespan, and breath. Among them (in breaths), those that are connected to the universal consciousness are called "भावप्राण" (bhaava-praana), and those that are connected to the universal matter are called "द्रव्यप्राण" (dravya-praana). Because both of these breaths are sustained without interruption in all three times (with unwavering flow), the being is a "संसारि" (samsari) or a being in the cycle of birth and death.