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 156

षड्द्रव्य-पंचास्तिकायवर्णन
हिन्दी तात्पर्यवृत्ति गाथा-४५ उत्थानिका-आगे फिर दिखलाते हैं कि द्रव्य और गुणोमें कथंचित् अभिन्न प्रदेशपना है-उनकी एकता है।
अन्वयसहित सामान्यार्थ-(दव्वगुणाणं) द्रव्य और गुणोंका ( अविभत्तं ) एकपना तथा ( अणण्णतं) अभिन्नपना है ( णिच्चयाहू ) निश्चयनयके ज्ञाता ( विभत्तं अण्णत्तं) उनका विभाग व भिन्नपना ( णिच्छति) नहीं चाहते हैं। (वा) अथवा ( तेर्सि) उनका ( तबिवरीदं) उससे विपरीत स्वभान अर्थात् भिकापनेसे विणीत अभिनना (हि) निश्चयसे सर्वथा नहीं मानते हैं।
विशेषार्थ-जैसे परमाणुका वर्णादि गुणों के साथ अभिन्नपना है अर्थात् उनमें परस्पर प्रदेशोंका भेद नहीं है तैसे शुद्ध जीव द्रव्यका केवलज्ञानादि प्रगटरूप स्वाभाविक गुणोंके साथ और अशुद्ध जीवका मतिज्ञान आदि प्रगटरूप विभाव गुणोंके साथ तथा शेष द्रव्योंका अपने- अपने गुणोंके साथ यथासंभव एकपना है अर्थात् द्रव्य और गुणोंके भिन्न-भिन्न प्रदेशोंका अभाव जानना चाहिये निश्चय स्वरूपके ज्ञाता जैनाचार्य जैसे हिमाचल और विध्याचल पर्वतमें भिन्नपना है अथवा एक क्षेत्र में रहते हुए जल और दूधका भिन्न प्रदेशपना है ऐसा भिन्नपना द्रव्य और गुणोंका नहीं मानते हैं तो भी एकांतसे द्रव्य और गुणोंका अन्यपनेसे विपरीत एकपना भी नहीं मानते हैं । अर्थात् जैसे द्रव्य और गुणोंमें प्रदेशों की अपेक्षा अभिन्नपना है तैसे संज्ञा आदिकी अपेक्षासे भी एकपना है ऐसा नहीं मानते हैं । अर्थात् एकांतसे द्रव्य और गुणोंका न एकपना मानते हैं न भिन्नपना मानते हैं । बिना अपेक्षा के एकत्व व अन्यत्व दोनोंको नहीं मानते हैं, किंतु भिन्न-भिन्न अपेक्षासे दोनों स्वभावोंको मानते हैं। प्रदेशोंकी एकतासे एकपना है । संज्ञादिकी अपेक्षा द्रव्य और गुणोंका अन्यपना है ऐसा आचार्य मानते है । यहाँ यह तात्पर्य है कि विशुद्ध ज्ञान दर्शन स्वभावमयी आत्मतत्त्वसे भिन्नरूप जो विषय व कषाय हैं उनसे रहित होकर उसी परम चैतन्य स्वरूप परमात्मा तत्त्व से जो एकता रूप निर्विकल्प परम आह्लादमयी सुखामृत रसके स्वादका अनुभव है उसको धारनेवाले जो पुरुष है उनको वही आत्मा ग्रहण करने योग्य है जो लोकाकाश प्रमाण असंख्यात शुद्ध प्रदेशोंके साथ तथा अपने केवलज्ञानादि गुणोंके साथ एक रूप है ।। ४५।। __ इस तरह गुण और गुणीमें संक्षेपसे अभेद और भेदके व्याख्यानकी अपेक्षा गाथा तीन कहीं। ये गाथाएं नं० ४३, ४४ व ४५ जाननी ।
व्यपदेशादीनामेकांतेन द्रव्यगुणान्यत्वनिबंधनत्वमत्र प्रत्याख्यातम् ।

Translation AI Generated

## Description of the Six Substances and Five Astikayas

**Verse 45 of the Hindi Commentary**

This verse further explains that there is a certain inseparability, a unity, between substance and qualities.

**General Meaning with Anvaya:**

(Davyagunaanam) The unity and inseparability (avibhattam, anannatam) of substance and qualities (nichchayahu) are known to those who are certain. (Vibhattam anannatam) They do not desire their separation and difference (nichchati). (Va) Or (tersi) they do not accept (tabivaridam) their opposite nature, i.e., their difference from their own nature, as being certain (hi).

**Specific Meaning:**

Just as an atom is inseparable from its qualities like color, etc., meaning there is no difference in their respective regions, similarly, the pure soul substance is inseparable from its inherent qualities like pure knowledge, etc., and the impure soul is inseparable from its inherent qualities like perception and knowledge, etc., and the remaining substances are inseparable from their respective qualities. It is necessary to understand that there is no difference in the regions of substance and qualities. Those who are certain, like the Jain Acharyas, do not accept that there is a difference between the Himalayas and the Vindhya mountains, or that there is a difference in the regions of water and milk when they are in the same area. Even though they do not accept this difference between substance and qualities, they also do not accept that substance and qualities are completely inseparable from each other. In other words, just as there is inseparability in terms of regions between substance and qualities, they do not accept that there is inseparability in terms of designation, etc. In other words, they do not accept that substance and qualities are either completely inseparable or completely separate. They do not accept both unity and difference without any basis, but they accept both natures based on different bases. Unity in terms of regions leads to inseparability. The Acharyas believe that designation, etc., leads to difference between substance and qualities.

The implication here is that the person who experiences the taste of the nectar of supreme bliss, which is the unity and non-dualistic supreme joy that comes from the pure knowledge and perception of the self-essence, free from the objects and passions that are different from the pure knowledge and perception of the self-essence, is the one who is worthy of receiving that self. This self is one with countless pure regions, the size of the space of the universe, and its qualities of pure knowledge, etc.

**Verse 45**

In this way, the explanation of the inseparability and separability between quality and the qualified has been explained briefly in three verses. These verses are numbers 43, 44, and 45.

**Note:**

The dependence of designation, etc., on the difference between substance and qualities is rejected here.