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 170

१६६
षड्द्रव्य - पंचास्तिकायवर्णन
प्रदेशवाले होनेके कारण अनन्य होनेपर भी, संज्ञादि व्यपदेशके कारणभूत विशेषों द्वारा अन्यत्वको प्रकाशित करते हैं। इस प्रकार आत्मामें सम्बद्ध ज्ञान दर्शन भी आत्मद्रव्यसे अभिन्न प्रदेशवाले होनके कारण अनन्व होनेपर भी, संज्ञादि व्यपदेशके कारणभूत विशेषों द्वारा पृथकूपनेको प्राप्त होते हैं, परन्तु स्वभावसे सदैव अपृथक्पनेको ही धारण करते हैं ।।५१
५२॥
इस प्रकार उपयोगगुणका व्याख्यान समाप्त हुआ । अब कर्तृत्वगुणका व्याख्यान I उसमे प्रारंभकी तीन गाथाओंसे उसका उपोद्घात (भूमिका) किया जाता है। संस्कृत तात्पर्यवृत्ति गाथा ५१-५२
अथ दृष्टांतदाष्टतिरूपेण द्रव्यगुणानां कथंचिदभेदव्याख्यानोपसंहारः कथ्यते वण्णरसगंधफाया वर्णरसगंधस्पर्शाः, परमाणुपरूविदा परमाणुद्रव्यप्ररूपिता कथिताः । कैः कृत्वा । विसेसेहि-विशेषैः संज्ञालक्षणप्रयोजनादिभेदें अथवा 'विसेसा हि' इति पाठांतरं विशेषा विशेषा विशेषगुणधर्माः स्वभावा हि स्फुटं । से कथंभूताः । दव्वादो य— परमाणुद्रव्यान्य सकाशात्, अणण्णा--- निश्चयनयेनानन्ये | अण्णत्तपयासगा होति — पश्चाद्व्यवहारनयेन संज्ञादिभेदेनान्यत्वप्रकाशका भवन्ति यथा । इति दृष्टांतगाथा गता । दंसण णाणाग्णि तहा — दर्शनज्ञाने द्वे तथा । कथंभूते ? जीवणिबद्धाणिजीवनिबद्धे द्वे । पुनरपि कथंभूते ? अगण्णभूदाणि निश्चयनयेन प्रदेशरूपेणानन्यभूते । इत्थंभूते ते किं कुरुतः ? ववदेसदो पुधत्तं व्यपदेशतः संज्ञादिभेदतः पृथक्त्वं नानात्वं कुव्वंति कुरुतः । हुस्फुटं णो सहावादो नैव स्वभावतो निश्चयनयेन इति । अस्मिन्नधिकारे यद्यप्यष्टविधज्ञानोपयोगचतुर्विधदर्शनोपयोगव्याख्यानकाले शुद्धाशुद्धविवक्षा न कृता तथापि निश्चयनयेनादिमध्यांत वर्जि परमानंदमालिनिं परमचैतन्यशालिनि भगवत्यात्मनि यदनाकुलत्वलक्षणं पारमार्थिकसुखं तस्योपादयभूतस्यपादानकारणभूतं यत्केवलज्ञानदर्शनद्वयं तदेवोपादेयमिति श्रद्धेयं ज्ञेयं तथैवार्त्तरौद्रादिसमम्नविकल्पजानत्यागेन ध्येयमिति भावार्थः ॥५१-५२ ।। एवं दृष्टांतदाष्टतिरूपेण गाथाद्वयं गतं ।
अत्र प्रथमं 'उवओगो दुवियप्पो' इत्यादि पूर्वोक्तपाठक्रमेण दर्शनज्ञानकथनरूपेणांतरस्थपंचकन गाधानवकं, तदनंतर 'ण विग्रप्यदि णाणादो' इत्यादि पाठक्रमेण नैयायिकं प्रति गुणगुणिभेदनिराकरणरूपेणांतरस्थलचतुष्टयेन गाथादशमिति समुदायेनैकोनविंशतिगाथाभिर्जीवाधिकारव्याख्यानरूपनवाधिकारेषु मध्ये षष्ठ "उपयोगाधिकारः समाप्तः” ।
हिन्दी तात्पर्यवृत्ति गाथा ५१-५२
उत्थानिका- आगे दृष्टांत दाष्टन्ति देकर द्रव्य और गुणोंमें किसी अपेक्षा अभेद के व्याख्यानको संकोच करते हुए कहते हैं
अन्वयसहित सामान्यार्थ - (हि) निश्चयसे ( वण्णरसगंधफासा) वर्ण, रस, गंध, स्पर्श (परमाणुरूविदा) परमाणुमें कहे हुए ( विसेसा ) गुण ( दव्वादो य अणपणा )

Translation AI Generated

## 166
## Description of the Six Substances and Five Astikayas

Even though they are non-different due to being in the same location, they are made distinct by the specific characteristics that are the cause of their designation, such as name and so on. In this way, knowledge and perception, which are connected to the soul, are also non-different due to being in the same location as the soul substance, but they are made distinct by the specific characteristics that are the cause of their designation, such as name and so on. However, they inherently always remain non-distinct. ||51
52||

This concludes the explanation of the utility quality. Now, the explanation of the causative quality. Its introduction (preface) is done in the first three verses.
[Sanskrit Commentary] Verses 51-52
Now, the conclusion of the explanation of the non-difference of substances and qualities is stated in the form of an example and illustration. The color, taste, smell, and touch are said to be in the form of atoms, which are the form of the atomic substance. By what are they made distinct? By specific characteristics - specific characteristics, such as name, definition, purpose, and other differences, or, as per the alternative reading, "specific characteristics are specific characteristics," specific characteristics are the qualities and characteristics of the substance, which are inherently clear. How are they like this? They are from the substance - from the atomic substance, they are non-different by definition. They become different by effort - they become distinct by designation, such as name and so on, according to the later practical approach. Thus, the verse of the example has passed.
[Sanskrit Commentary] Perception and knowledge are also like this - perception and knowledge are two. How are they like this? They are two, being connected to the soul. Again, how are they like this? They are non-different in the form of location, being countless by definition. What do they do in this way? They make distinctness and diversity by designation, by difference in name and so on. It is clear that they are not inherently different by definition.
[Sanskrit Commentary] In this section, even though the distinction between pure and impure was not made during the explanation of the eight types of knowledge and the four types of perception, it should be understood that the two types of knowledge and perception, which are the cause of the attainment of the ultimate happiness, which is characterized by freedom from anxiety, in the supreme soul, which is the ultimate bliss and the ultimate consciousness, free from beginning, middle, and end, are the objects of attainment. It should also be understood that they are the objects of meditation, by abandoning the knowledge that is mixed with anger, fear, and so on. ||51-52||

Thus, the two verses have passed in the form of an example and illustration.
[Sanskrit Commentary] Here, first, the five verses in the middle, in the form of the statement of perception and knowledge, in the order of the previously mentioned text, starting with "Uvaogo duviyappu," and then, the ten verses in the middle, in the form of the refutation of the difference between the quality and the qualified, against the Naiyayikas, in the order of the text starting with "Na vigrapyadi naanado," make a total of nineteen verses, which are the sixth section, "Upayogaadhikaara," in the nine sections of the explanation of the soul.
[Hindi Commentary] Verses 51-52
Uththānikā - Further, giving an example and illustration, the author says, while contracting the explanation of the non-difference between substance and qualities.
[Hindi Commentary] Anvaya-sahith saamaanyaarth - (Hindi) By definition (vaṇṇarasagandhapāsā) color, taste, smell, touch (paramaṇurūvidā) are said to be in the form of atoms (visesā) qualities (davvādō ya aṇpaṇā)