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 129

पंचास्तिकाय प्राभृत
हिन्दी तात्पर्यवृत्ति गाथा - ३५
उत्थानिका- आगे कहते हैं कि शुद्ध जीवपना सिद्धोंके होता है । वे सिद्ध पूर्वक या अंतके शरीप्रमाण मात्र आकाशमें व्यापी होते हैं इसलिये व्यवहारसे या भूतपूर्व न्यायसे किंचित् कम अंतिम शरीरके प्रमाण हैं ।
अन्वय सहित सामान्यार्थ - [ जेसिं] जिन सिद्धोंमें [ जीवसहाओ ] संसारी जीवका अशुद्ध स्वभाव [ णत्थि ] नहीं रहता है [य] किन्तु ( तस्स उस जीव स्वभाव का [ सव्वहा ] सर्वथा [ अभावो णत्थि ] अभाव भी नहीं है [ ते ] वे [ भिण्णदेहा ] सर्व देहोंसे जुदे [ वचिगोयरमदीदा ] वचनोंसे अगोचर ऐसे (सिद्धा) सिद्ध भगवान ( होंति) होते हैं।
१२५
विशेषार्थ - कर्मोके उदयसे उत्पन्न जो शरीरधारी आत्मामें इंद्रियादि द्रव्य तथा भाव प्राण थे उन प्राणोंका सिद्धोंमें अभाव हो जाता है। यहाँ शिष्य शंका करता है कि जब द्रव्य तथा भावप्राण ही न रहे तब क्या बौद्धमतकी तरह सर्वथा जीवका अभाव हो जायगा ? इस शंकाका उत्तर कहते हैं कि-जीवके असली स्वभावका नाश नहीं होता वहीँ शुद्ध सत्ता चैतन्य ज्ञानादि रूप शुद्ध भाव प्राण सदा रहते । वे सिद्ध भगवान, शरीररहित शुद्धात्मासे विपरीत जो शरीरकी उत्पत्तिके कारण मन-वचन-काय योग हैं तथा क्रोधादि कषाय हैं उनसे शून्य होनेके कारण शरीरहित अशरीर हैं, वे सिद्ध भगवान संसारकी द्रव्य तथा भाव प्राणोंसे रहित होनेपर भी अपने स्वभावमें प्रकाशमान रहते हैं । इसलिये हम अल्पज्ञानियोंके वचनोंसे उनकी महिमा या स्वभाव कहा नहीं जा सकता है। वे सम्यक्त्व आदि आठ गुणों व इम्हीमें अंतर्भूत अनन्तगुणोंके धारी हैं इसलिये भी उनका वर्णन नहीं हो सकता है। यहाँ यह भावार्थ है कि सौगत अर्थात् बौद्धमती जैसे पर्यायकी अपेक्षा पदार्थोंका क्षणिकपना देखकर उसकी अतिव्याप्ति मानकर द्रव्यरूपसे भी पदार्थोंका क्षणिकपना मान लेता है वैसे इन्द्रियादि दश प्राणोंके धारी अशुद्ध जीवपनेका अभाव देखकर मोक्षकी अवस्थामें केवलज्ञानादि अनंतगुण सहित शुद्ध जीवका भी अभाव मान लेता है ।। ३५ ।।
समय व्याख्या गाथा- ३६
सिद्धस्य कार्यकारणभावनिरासोऽयम् ।
पण कुदोचि वि उप्पण्णो जम्हा कज्जं ण तेण सो सिद्धो ।
उप्पादेदि ण किंचि वि कारण- मवि तेण ण स होदि ।। ३६ ।।

Translation AI Generated

## Pancastikaya Prabhrit Hindi Tatparyavritti Gatha - 35

**Translation:**

It is further stated that pure soulhood belongs to the Siddhas. They are pervading the space only as much as their body-size before or after becoming Siddhas, therefore they are slightly less than their final body-size in terms of practical experience or past logic.

**Meaning with Anvaya:**

[Jesin] Just as [Jivashao] the impure nature of the worldly soul [Natthi] does not remain [Y] but (Tass) the absence of that soul nature [Savvaha] is also not completely absent [Te] they [Bhinnadeha] are separate from all bodies [Vachigoyaramdida] such Siddhas (Hont) are beyond the reach of words.

**Special Meaning:**

The body-bearing soul, which is born from the rise of karma, has the elements of senses and other substances and the essence of life, these essences of life are absent in the Siddhas. Here the disciple doubts that if the elements and the essence of life are not there, then will the soul completely cease to exist as in Buddhism? In response to this doubt, it is said that the true nature of the soul is not destroyed, the pure existence, the pure essence of life in the form of consciousness, knowledge, etc., always remains. Those Siddhas, unlike the pure soul without a body, are devoid of the mind-speech-body yoga and the passions like anger, etc., which are the causes of the birth of the body, therefore they are without a body, they are Siddhas. Even though those Siddhas are devoid of the elements and the essence of life of the world, they remain radiant in their nature. Therefore, their glory or nature cannot be described by our words of limited knowledge. They are the possessors of the eight qualities like right faith, etc., and the infinite qualities included in them, therefore their description is also not possible. Here the meaning is that just as the Saugata, i.e., the Buddhist, seeing the momentary nature of substances, considers its pervasiveness and accepts the momentary nature of substances even in the form of elements, similarly, seeing the absence of the impure soulhood of the ten essences of life, etc., in the state of liberation, he accepts the absence of the pure soul with infinite qualities like pure knowledge, etc., as well. 35.

**Samaya Vyakhya Gatha - 36**

**Translation:**

This is the negation of the cause-and-effect relationship of the Siddha.

**Meaning:**

But from where is it born, because the action is not done by it, so it is not a Siddha.

It does not produce anything, because the cause is not there, so it is not a Siddha. 36.