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 159

पंचास्तिकाय प्राभृत
१५५ विशेषार्थ-नैयायिक ऐसा कहते हैं कि यदि एकांतसे द्रव्य और गुणोंका भेद नहीं है तो व्यपदेश आदि सिद्ध नहीं होते हैं ? इसका उत्तर यह है कि द्रव्य और गुणोंकी किसी अपेक्षा भेद व किसी अपेक्षा अभेद होनेपर भी व्यपदेश आदि हो सकते हैं। जैसे षष्ठी विभक्ति व कर्ता, कर्म, करण, सम्प्रदान, अपादान और अधिकरण ये छः कारक दो तरह होते हैं । एक भेदमें जैसे देवदत्तकी गौ ऐसा कहा जाय, दूसरे अभेदमें जैसे वृक्षकी शाखा, जीवके अनन्तज्ञानादि गुण । कारकको बताते हैं कि देवदत्त नामका पुरुष कर्ता होकर फलरूप कर्मको अपने अंकुशरूप कारणसे धनदत्तके लिये वृक्षसे बाग रूप अधिकरणमें तोड़ता है। यह भेदमें संज्ञाकारकका दृष्टांत कहा, इसमें छहों ही कारक भिन्न-भिन्न हैं। तैसे ही आत्मा कर्ता होकर अपने ही आत्मरूप कर्मको अपने ही आत्मारूप करण द्वारा अपने ही आत्माके निमित्त अपने आत्माको निकटतासे अपने ही आत्मारूप आधारमें ध्याता है-यह अभेदमें छ: कारकोंका दृष्टांत है । इन दोनों दृष्टांतोंमें संज्ञाका भेद व अभेद बताया गया। अब आकारकी अपेक्षा बताते हैं । और दीर्घ देवदत्तसी सी ही है-- गृह भेदमें संस्थान है, तथा दीर्घ वृक्षके दीर्घ शाखाका भार है तथा मूर्त द्रव्यके मूर्तगुण होते हैं- यह अभेदमें संस्थान है।
अब संख्याको कहते हैं—देवदत्तके दस गांव हैं- यह भेदमें संख्या है तैसे ही वृक्षकी दस शाखा हैं या द्रव्यके अनंत गुण हैं यह अभेदमें संख्या है। यहाँ गाथामें विषय शब्दका अर्थ आधार है उसे दिखाते हैं जैसे गोष्ठ ( गौशाला ) में गायें हैं यह भेदमें विषय कहा तैसे ही द्रव्यमें गुण है यह अभेद में विषय कहा। इस तरह व्यपदेश आदि भेद तथा अभेद दोनोंमें सिद्ध होते हैं इसलिये द्रव्य और गुणोंका एकांतसे भेद नहीं सिद्ध होता है। इस गाथामें नामकर्म उदय से उत्पन्न नर-नारक आदि नामोंको निश्चयसे न रखता हुआ भी जो शुद्ध जीवास्तिकायके नामसे कहने योग्य है, व निश्चयनयसे जो समचतुरस्त्र आदि छ: शरीर के संस्थानोंसे रहित है तो भी व्यवहारनयसे भूतपूर्व न्यायसे अंतिम शरीरके आकारसे कुछ कम आकारधारी संस्थान रखता है तथा जो केवलज्ञान आदि अनंत गुणरूपसे अनंत संख्यावान है तो भी लोकाकाश प्रमाण असंख्यात शुद्ध प्रदेश रखनेसे असंख्यात संख्या रखता है तथा जो पंचेन्द्रियके विषयसुखके रसास्वादी जीवोंका विषय न होनेपर भी पंचेन्द्रियोंके विषयोंसे रहित शुद्ध आत्माकी भावनासे उत्पन्न जो वीतराग सदानंदमयी एक सुख रूप ध्यानका विषय है जो ध्यान सर्व आत्माके प्रदेशोंमें परम समता रसके भावमें परिणमन कर रहा है, ऐसा जो शुद्ध जीवास्तिकाय स्वरूप आत्मा है वही ग्रहण करने योग्य है, यह तात्पर्य है ।।४६।।

Translation AI Generated

**Pancastikaya Prabhrit**

155. The **Nayaayika** (logician) who holds the special view says, "If there is no distinction between substance and qualities in isolation, then designation etc. are not established." The answer to this is that even if there is distinction between substance and qualities in some respects and non-distinction in some respects, designation etc. can still occur. For example, the sixth case and the agent, object, instrument, recipient, separation, and location, these six cases are of two types. In one type of distinction, for example, "Devadatta's cow" is said, and in the other type of non-distinction, for example, "the branch of the tree," "the infinite knowledge etc. qualities of the soul." The case is explained as follows: "Devadatta, the man named, being the agent, breaks the fruit-like object with his goad-like instrument for Dhanadatta in the garden-like location from the tree." This is an example of the case in distinction, in which all six cases are different. Similarly, "the soul, being the agent, contemplates its own soul-like object with its own soul-like instrument for the sake of its own soul in its own soul-like location near its own soul-like base." This is an example of the six cases in non-distinction. In both these examples, the distinction and non-distinction of the case are explained. Now, the aspect of size is explained. "Devadatta is tall" is the same as "the house is large" in distinction, and "the long branch of the long tree is heavy" and "the concrete substance has concrete qualities" are the same in non-distinction.

Now, the aspect of number is explained. "Devadatta has ten villages" is the number in distinction, and similarly, "the tree has ten branches" or "the substance has infinite qualities" is the number in non-distinction. Here, in the verse, the meaning of the word "vishaya" (object) is "base," which is shown as follows: "There are cows in the "gostha" (cowshed)" is the object in distinction, and similarly, "there are qualities in the substance" is the object in non-distinction. In this way, designation etc. are established in both distinction and non-distinction, therefore, the distinction between substance and qualities in isolation is not established.

In this verse, the **Jivaastikaya** (soul) which is not definitely named as "man," "hell-being," etc., which are born from name-karma-udaya (the rise of karma related to name), and which is not definitely associated with the six bodies, such as the square, etc., is still, in terms of convention, according to the previous logic, associated with a body of a size slightly smaller than the final body, and which is infinite in number due to its infinite qualities, such as omniscience, etc., is still associated with an infinite number due to having an infinite number of pure regions according to the evidence of the world and space, and which is not the object of the five senses, which are the enjoyers of the pleasure of the objects of the five senses, is still, due to the feeling of the pure soul devoid of the objects of the five senses, the object of the contemplation of the one pleasure-form, which is free from attachment and eternally blissful, which contemplation is transforming into the feeling of supreme equality-rasa (taste) in all the regions of the soul, such a pure **Jivaastikaya** soul is the one that is to be grasped. This is the meaning. || 46 ||