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 131

पंचास्तिकाय प्राभृत
१२७ जगति कर्मनोकर्मापेक्षया कारणमपि न भवतीति । अत्र गाथासूत्रे य एव शुद्धनिश्चयेन कर्मनोकर्मापेक्षया कार्य कारणं च न भवति स एवानंतज्ञानादिसहितः कर्मोदयजनितनवतरकर्मादानकारणभूतमनोवचनकायव्यापारनिवृत्तिकाले साक्षादुपादेयो भवतीति तात्पर्यम् ।।३६।।
हिन्दी तात्पर्यवृत्ति गाथा-३६ उत्थानिका-आगे सिद्ध भगवानके कर्म और नोकर्मकी अपेक्षा कार्य और कारणभावका अभाव दिखलाते हैं
अन्वयसहित सामान्यार्थ-( जम्हा) क्योंकि ( कुदोचि वि) किसीसे भी ( उप्पण्णो ण) उत्पत्र नहीं हुए हैं ( तेण) इस कारणसे ( सो सिद्धो ) वह सिद्ध भगवान ( कज्जण) कार्य नहीं है। तथा (किंचि वि) किसीको भी ( ण उप्पादेदि) नहीं उत्पन्न करते हैं ( तेण) इस कारणसे (स) यह सिद्ध भगवान ( कारणमवि) कारण भी [ण होदि] नहीं होते हैं।
विशेषार्थ-जैसे संसारी जीव कर्मोक उदयसे नरनारकादि रूपसे उत्पन्न होते रहते हैं वैसे सिद्ध भगवान कर्मोक उदयसे व नोकर्म रूपसे नहीं उत्पन्न होते हैं इसलिये वे किसी के कार्य नहीं हैं, न वे भगवान स्वयं किसी कर्मबन्धको उपजाते हैं, न नोकर्मरूपी शरीर पैदा करते हैं। इसलिये वह सिद्ध भगवान कर्म और नो कर्मकी अपेक्षासे कारण भी नहीं है । इस गाथा सूत्रमें जो कोई शुद्ध निश्चयनयसे कर्म और नोकर्मकी अपेक्षासे न कार्य है, न कारण है वहीं अनंतज्ञानादि सहित है, उसीको ही कर्मोक उदयसे उत्पन्न व नवीन कर्मोंसे ग्रहणमें कारण ऐसे मन वचन कायके व्यापारोंसे निवृत्त होकर साक्षात् ग्रहण करना योग्य
है ।।३६।।
समय व्याख्या गाथा-३७ । अत्र जीवाभावो मुक्तिरिति निरस्तम् ।
सस्सद-मथ उच्छेदं भव्व-मभव्वं च सुण्ण-मिदरं च । विण्णाण-मविण्णाणं ण वि जुज्जदि असदि सब्भावे ।।३७।।
शाश्वतमथोच्छेदो भव्यमभव्यं च शून्यमितरच्च ।
विज्ञानमविज्ञानं नापि युज्यते असति सद्भावे ।।३७।। द्रव्यं द्रव्यतया शाश्वतमिति, नित्ये द्रव्ये पर्यायाणां प्रतिसमयमुच्छेद इति, द्रव्यस्य सर्वदा अभूतपर्यायैः भाव्यमिति, द्रव्यस्य सर्वदा भूतपर्यायैरभाव्यमिति, द्रव्यमन्यद्रव्यैः सदा शून्यमिति,

Translation AI Generated

## Pancastikaya Prabhrit 127

**Verse 36:**

"Even with respect to karma and non-karma, there is no cause or effect." This gatha sutra implies that one who is firmly convinced that there is no cause or effect with respect to karma and non-karma, is the one who possesses infinite knowledge and other qualities. Such a being is directly worthy of being attained when the mind, speech, and body cease their activities, which are the cause of the arising of karma and the acceptance of new karma.

**Hindi Commentary:**

Verse 36 of the Uththānika section further shows that the liberated soul is not the effect of karma or non-karma, nor is it the cause of them.

**General Meaning with Anvaya:**

(Jamha) Because (kudochi vi) from no one (uppannno na) has been born (tena) therefore (so siddho) that liberated soul (kajjana) is not an effect. And (kinchi vi) to no one (na upppadedi) does it give birth (tena) therefore (sa) this liberated soul (karanam avi) is also not a cause.

**Specific Meaning:**

Just as worldly beings are born in various forms like humans, hell beings, etc., due to the arising of karma, the liberated soul is not born from the arising of karma or non-karma. Therefore, they are not the effect of anything, nor do they themselves give rise to any karmic bondage or produce a body made of non-karma. Therefore, the liberated soul is not a cause with respect to karma and non-karma. In this gatha sutra, whoever is firmly convinced that there is no cause or effect with respect to karma and non-karma, is the one who possesses infinite knowledge and other qualities. Such a being is directly worthy of being attained when the mind, speech, and body cease their activities, which are the cause of the arising of karma and the acceptance of new karma.

**Commentary on Time:**

**Verse 37:**

Here, the idea that the absence of a soul is liberation is refuted.

**Satsad:**

"Eternal, annihilation, future, non-future, void, and other things. Knowledge and ignorance are not applicable to a non-existent nature."

**Explanation:**

"Substance is eternal in its own nature. In an eternal substance, there is annihilation of transformations at every moment. Substance is always destined to become future transformations. Substance is always destined to not become past transformations. Substance is always void of other substances."