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 130

१२६
षड् द्रव्य - पंचास्तिकायवर्णन
न कुतश्चिदप्युत्पन्नो यस्मात् कार्यं न तेन सः सिद्धः । उत्पादयति न किंचिदपि कारणमपि तेन न स भवति ।। ३६ । ।
यथा संसारी जीवो भावकर्मरूपयात्मपरिणामसंतत्या द्रव्यकर्मरूपया च पुद्गलपरिणामसंतत्या कारणभूतया तेन तेन देवमनुष्यतिर्यग्नारकरूपेण कायभूतं उत्पद्यते, न तथा सिद्धरूपेणाधीति । सिद्धोद्युभयकर्मक्षये स्वयमुत्पद्यमानो नान्यतः कुतश्चिदुत्पद्यत इति । यथैव च स एवं संसारी भावकर्मरूपामात्मपरिणामसंततिं द्रव्यकर्मरूपां च पुद्गलपरिणामसंततिं कार्यभूतां कारणभूतत्वेन निर्वर्तयन् तानि तानि देवमनुष्यतिर्यग्नारकरूपाणि कार्याण्युत्पादयत्यात्मनो न तथा सिद्धरूपमपीति । सिद्धो ह्युभयकर्मक्षये स्वयमात्मानमुत्पादयन्नान्यत्किञ्चिदुत्पादयति । हिन्दी समय व्याख्या गाथा - ३६
अन्वयार्थ – ( यस्मात् सः सिद्धः ) वे सिद्ध [ कुतश्चित् अपि ] किसी (अन्य ) कारण ( न उत्पन्न: ) उत्पन्न नहीं होते ( तेन ) इसलिये ( कार्यं न ) कार्य नहीं हैं, और (किंचित् अपि ) किसी भी ( अन्य कार्यको ) ( न उत्पादयति ) उत्पन्न नहीं करते ( तेन ) इसलिये ( स ) वे ( कारणम् अपि ) कारण भी ( न भवति ) नहीं है।
टीका -- यह, सिद्धको कार्यकारणभाव होनेका निरास है ।
जिस प्रकार संसारी जीव, कारणभूत ऐसी भावकर्मरूप आत्मपरिणामसंतति और द्रव्यकर्मरूप पुद्गलपरिणामसंतति द्वारा उन-उन देव- मनुष्य तिर्यञ्च नारकके रूपमें कार्यभूतरूपसे उत्पन्न होता है, उसी प्रकार सिद्धरूपसे भी उत्पन्न होता है—ऐसा नहीं है, ( और ) सिद्ध (सिद्धभगवान ) वास्तवमें, दोनों कर्मोंका क्षय होने पर स्वयं ( सिद्धरूपसे ) उत्पन्न होते हुए अन्य किसी कारणसे ( भावकर्मसे या द्रव्यकर्मसे ) उत्पन्न नहीं होते ।
पुनश्च, जिस प्रकार वही संसारी (जीव ) कारणभूत होकर कार्यभूत भावकर्मरूप आत्मपरिणामसंतति और द्रव्यकर्मरूप पुलपरिणामसंतति रचता हुआ कार्यभूत ऐसे वे वे देव-मनुष्यतिर्यञ्च नारक के रूप अपनेमें उत्पन्न करता है, उसी प्रकार सिद्धका रूप भी ( अपनेमें ) उत्पन्न करता है - ऐसा नहीं है, ( और ) सिद्ध वास्तवमें, दोनों कर्मोंका क्षय होने पर, स्वयं अपनेको ( सिद्धरूपसे ) उत्पन्न करते हुए अन्य कुछ भी ( भावद्रव्यकर्मस्वरूप या देवादिस्वरूप कार्य ) उत्पन्न नहीं करते ॥ ३६ ॥.
संस्कृत तात्पर्यवृत्ति गाथा - ३६
अथ सिद्धस्य कर्मनोकमपिक्षया कार्यकारणाभावं साधयति, पण कुदोचित्रि उप्पण्णोसंसारि जीवन्नरनारकादिरूपेण क्वापि काले नोत्पन्नः । जम्हा – यस्मात्कारणात्, कज्जं ण तेण सो सिद्धो-तेन कारणेन कर्मनोकमपेक्षया स सिद्धः कार्यं न भवति, उप्पादेदि ण किंनिवि, स्वयं कर्मनाकर्मरूपं किमपि नोत्पादयति कारणमिह तेण ण सो होदितेन कारणेन स सिद्ध: इह

Translation AI Generated

## 126
## Six Substances - Description of the Five Astikayas

**Since the Siddha is not produced from any cause, he is not a product. Since he does not produce anything, he is not a cause either.** || 36 ||

Just as the samsari jiva is born in the form of a deva, man, animal, or hell being, due to the causal chain of his own karma-formed atma-parinama and the causal chain of karma-formed pudgala-parinama, so too is the Siddha born in the same way - this is not the case. The Siddha, with the destruction of both karmas, is born of himself, not from any other cause. Just as the samsari jiva, being a cause, produces the effects of his own karma-formed atma-parinama and karma-formed pudgala-parinama, and thus produces the effects of deva, man, animal, and hell being, so too does the Siddha produce his own form - this is not the case. The Siddha, with the destruction of both karmas, produces only himself, not anything else.

**Hindi Explanation of the Verse - 36**

**Anvaya-artha:** (Yasmat sa Siddha) The Siddha (kutashchit api) is not born from (anya) any other (karan) cause. (Tena) Therefore, (karyam na) he is not a (kary) product, and (kinchit api) he does not produce (anya karyako) any other (utpadayati) product. (Tena) Therefore, (sa) he (karanam api) is not a (na bhavati) cause either.

**Tika:** This negates the existence of a cause-and-effect relationship for the Siddha.

Just as the samsari jiva is born in the form of a deva, man, animal, or hell being, due to the causal chain of his own karma-formed atma-parinama and the causal chain of karma-formed pudgala-parinama, so too is the Siddha born in the same way - this is not the case. The Siddha (Siddha Bhagavan) is actually born of himself, with the destruction of both karmas, and is not born from any other cause (karma-formed atma or karma-formed pudgala).

Furthermore, just as the samsari jiva, being a cause, produces the effects of his own karma-formed atma-parinama and karma-formed pudgala-parinama, and thus produces the effects of deva, man, animal, and hell being, so too does the Siddha produce his own form - this is not the case. The Siddha is actually born of himself, with the destruction of both karmas, and does not produce anything else (karma-formed atma-pudgala or the effects of deva, etc.). || 36 ||

**Sanskrit Tatparya-vritti of the Verse - 36**

Now, the verse establishes the absence of a cause-and-effect relationship for the Siddha, in comparison to karma. The samsari jiva, who is born from a cause, is not born at any time in the form of a man, hell being, etc. Because - (Yasmat karanat) from what cause, (kajjam na tena so Siddha) the Siddha is not a product due to that cause, (utpadedi na kinnivi) he does not produce anything, (svayam karma-na-karma-rupam kim api na utpadayati) he does not produce anything in the form of karma or non-karma, (karanam iha tena na so hodita) therefore, he is not a cause.