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 154

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षड्द्रव्य-पंचास्तिकायवर्णन उसको और कोई दोष दे तो यह कहना होगा कि जो अनंतज्ञान आदि गुण जिस किसी एक शुद्ध आत्म द्रव्यमें आश्रयरूप है उस आत्म-द्रव्यसे यदि वे गुण भिन्न-भिन्न हो जावें, इसी तरह दूसरे शुद्ध जीव द्रव्यमें भी जो अनंत गुश हैं दे भी जुहे-जुदे हो जायें तब यह साल होगा कि शुद्धात्म द्रव्योंसे अनंतगुणों के जुदा होनेपर शुद्ध आत्मद्रव्य अनंत हो जावेंगे। जैसे ग्रहण करने योग्य परमात्म द्रव्यमें गुण और गुणीका भेद होनेपर द्रव्यकी अनंतता कही गई वैसे ही त्यागने योग्य अशुद्ध जीव द्रव्य तथा पुगलादि द्रव्यमें भी समझ लेनी चाहिये अर्थात् गुण और गुणीका भेद होते हुए मुख्य या गौणरूप एक-एक गुणका मुख्य या गौण एक-एक द्रव्य आधार होते हुये द्रव्य अनंत हो जावेगा तथा द्रव्यके पाससे जब गुण चले जायेंगे तब द्रव्यका अभाव हो जायेगा,जब कि यह कहा है कि गुणोंका समुदाय द्रव्य है । यदि ऐसे गुणसमुदाय रूप द्रव्यसे गुणोंका एकांतसे भेद माना जायेगा तो गुण समुदाय द्रव्य कहां रहेगा? किसी भी तरह नहीं रह सकता है ।। ४४।।
समय व्याख्या गाथा-४५ द्रव्यगुणानां स्वोचितानन्यत्वोक्तिरियम् ।
अविभत्त-मणण्णतं दव्व-गुणाणं विभत्त- मण्णात्तं । णिच्छंति णिच्चयण्हू तव्विवरीदं हि वा तेसिं ।।४५।। ___ अविभक्तमनन्यत्वं द्रव्यगुणानां विभक्तमन्यत्वम् ।
नेच्छन्ति निश्चयज्ञास्तद्विपरीतं हि वा तेषाम् ।। ४५।। अविभक्तप्रदेशत्वलक्षण द्रव्यगुणानामनन्यत्वमभ्युपगम्यते । विभक्तप्रदेशत्वलक्षणं त्यन्यत्वमनन्यत्वं च नाभ्युपगम्यते । तथा हि—यथैकस्य परमाणोरेकेनात्मप्रदेशेन सहाविभक्त. त्वादनन्यत्त्वं, तथैकस्य परमाणोस्तद्वर्तिनां स्पर्शरसगंधवर्णादिगुणानां चाविभक्तप्रदेशत्वादनन्यत्वम् । यथा त्वत्यंतविप्रकृष्टयोः सहविंध्ययोरत्यंतसन्निकृष्टयोश्च मिश्रितयोस्तोयपयसोर्विभक्तप्रदेशत्वलक्षणमन्यत्वमनन्यत्वं च, न तथा द्रव्यगुणानां विभक्तप्रदेशत्वाभावादन्यत्वमनन्यत्वं चेति ।। ४५।।
हिन्दी समय व्याख्या गाथा-४५ अन्वयार्थ—( द्रव्यगुणानाम् ) द्रव्य और गुणोंको [ अविभक्तम् अनन्यत्वम् ] अविभनपनेरूप अनन्यपना है, ( निश्चयज्ञा: हिं ) निश्चयके ज्ञाता [ तेषाम् ] उन्हें [ विभक्तम् अन्यत्वम] विभक्तपररूप अन्यपना [ वा ] या ( तद्विपरीतं ) (विभक्तपनेरूप) अनन्यपना ( न इच्छन्ति ) नहीं मानते ।
टीका—यह, द्रव्य और गुणोंके स्वोचित अनन्यपनेका कथन है। द्रव्य और गुणोंको अभिन्न प्रदेशत्वस्वरूप अनन्यपना स्वीकार किया जाता है, परन्तु

Translation AI Generated

## English Translation:

**Verse 150**

If someone were to raise another objection, it would be this: If the infinite knowledge and other qualities, which reside in a pure soul-substance, were to become separate from that soul-substance, then similarly, in another pure soul-substance, the infinite qualities would also become separate. This would lead to the conclusion that the pure soul-substances would become infinite due to the separation of the infinite qualities from them. Just as the infinity of the substance is stated in the case of the substance of the Supreme Soul, which is capable of being grasped, due to the distinction between qualities and the qualified, similarly, it should be understood in the case of the impure soul-substance, which is capable of being abandoned, and the substance of karma, etc. That is, with the distinction between qualities and the qualified, each quality, whether primary or secondary, would have a primary or secondary substance as its basis, and thus the substance would become infinite. And when the qualities depart from the substance, the substance would cease to exist, whereas it has been stated that the aggregate of qualities is the substance. If a separation of the qualities from the substance, which is in the form of an aggregate of qualities, is accepted, then where would the substance, which is an aggregate of qualities, remain? It cannot remain in any way. || 44 ||

**Verse 45**

**Commentary:** This is a statement about the inherent non-duality of substance and qualities. The non-duality of substance and qualities is accepted as being in the form of their inseparable location, but their duality in the form of separate locations is not accepted. For example, just as a single atom is non-dual with its single atomic location due to their inseparability, similarly, the single atom and the qualities residing in it, such as touch, taste, smell, color, etc., are non-dual due to their inseparable location. Just as there is duality between two extremely distant objects, such as the Vindhya mountains, and duality between two extremely close objects, such as water and milk, which are mixed, due to their separate locations, so also, there is no duality between substance and qualities due to the absence of separate locations. || 45 ||

**Hindi Commentary:**

**Verse 45:**

**Meaning:** (द्रव्यगुणानाम्) The substance and qualities [अविभक्तम् अनन्यत्वम्] are non-dual in the form of their inseparability, (निश्चयज्ञा: हिं) those who know with certainty [तेषाम्] them [विभक्तम् अन्यत्वम] do not accept their duality in the form of separability [वा] or (तद्विपरीतं) (duality in the form of) inseparability (न इच्छन्ति).

**Explanation:** This is a statement about the inherent non-duality of substance and qualities. The non-duality of substance and qualities is accepted as being in the form of their inseparable location, but their duality in the form of separate locations is not accepted.