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 171

पंचास्तिकाय प्राभृत
१६७ पुद्गल द्रव्यसे अभिन्न है तो भी ( अण्णत्तपगासगा ) व्यवहारसे संज्ञादिकी अपेक्षा भेदपनेके प्रकाशक ( होति ) हैं ( तहा) तैसे ( जीवणिबद्धाणि) जीवसे तादात्म्य सम्बन्ध रखनेवाले ( दंसणणाणाणि ) दर्शन और ज्ञान गुण ( णण्णभूदाणि ) जीवसे अभिन्न हैं सो ( ववदेसदो) संज्ञा आदिसे ( पुधत्तं ) परस्पर भिन्नपना ( कुव्यंति ) करते हैं । (हि) निश्चयसे ( सभावादो ण) स्वभावसे पृथकपना नहीं करते हैं।
विशेषार्थ-प्रदेशोंकी अपेक्षा जैसे पुद्गल परमाणुसे उसके स्पर्शादि गुण अभिन्न है वैसे जीवसे उसके ज्ञानदर्शनादि गुण अभिन्न है संज्ञा आदिकी अपेक्षा जैसे परमाणुका स्पर्श, रस, गंध वर्णसे भेद है वैसे जीवका अपने ज्ञान दर्शन गुणसे भेद है ।
__ यहाँ यह तात्पर्य है कि इस अधिकारमें यद्यपि आठ प्रकार ज्ञानोपयोग और चार प्रकार दर्शनोपयोगके व्याख्यानके कालमें शुद्ध तथा अशुद्धकी अपेक्षा नहीं की थी तथापि निश्चयनयसे आदि मध्य अन्तसे रहित परमानंदमयी परमचैतन्यवान भगवान आत्मामें जो निराकुलता लक्षण पारमार्थिक सुख है उस ग्रहण करने योग्य सुखका उपादान कारण जो केवलदर्शन और केवलज्ञान दो उपयोग है वे ही ग्रहण करने योग्य हैं ऐसा श्रद्धान तथा ज्ञान करना चाहिये । तथा उन्हीको ही आर्त, रौद्र आदि सर्व विकल्पजाल त्यागकरके ध्याना योग्य है ।। ५१-५२।।
इसतरह दृष्टांत और दाति रूपसे दो गाथाएँ कहीं। यहाँ पहले 'उवओगो दुवियप्यो' इत्यादि पूर्व कहे प्रमाण पाठके क्रमसे दर्शन ज्ञानको कहते हुए स्थल पांचसे नव गाथाएं कहीं, फिर 'ण वियप्पदिणाणादो' इत्यादि पाठ क्रमसे नैयायिकके लिये गुण और गुणीका भेद हटाते हुए चार अंतर स्थलोंसे दस गाथाएं कहीं । इस तरह समुदाय रूप उगनीस गाथाओंके द्वारा जीवाधिकारके व्याख्यान रूप नव अधिकारोंमें छठा उपयोग अधिकार समाप्त हुआ।
समय व्याख्या गाथा ५३ जीवा अणाइ-णिहणा संता णता य जीव-भावादो । सब्भावदो अणंता पंचग्ग-गुणप्पधाणा य ।। ५३।।
जीवा अनादिनिधनाः सांता अनंताश्च जीवभावात् ।।
सद्भावतोऽनंताः पञ्चाग्रगुणप्रधानाः च ।। ५३।। जीवा हि निश्चयेन परभावानामकरणात्स्वभावानां कर्तारो भविष्यन्ति । तांश्च कुर्वाणा:

Translation AI Generated

The five astikayas, beginning with pudgala dravya, are inseparable, yet they are distinct in terms of (anṇattapagāsagā) behavior, as they are the illuminators of the difference in terms of cognition, etc. (hoti) (taha) similarly, (jīvaṇibaddhāṇi) those related to the soul in terms of identity, (daṃsaṇṇāṇāṇi) perception and knowledge qualities (ṇṇṇabhūdāṇi) are inseparable from the soul, but (vavadesado) they are (puḍhattaṃ) mutually distinct in terms of cognition, etc. (kuvyanti). (hi) They are not distinct in terms of (sabhāvādo ṇ) nature.

**Special Meaning:** Just as the qualities of touch, etc., are inseparable from the pudgala atom, so too are the qualities of knowledge and perception inseparable from the soul. Just as the touch, taste, smell, and color of an atom are distinct, so too is the soul distinct from its qualities of knowledge and perception.

Here, the implication is that although the eight types of knowledge-use and four types of perception-use were not discussed in terms of purity and impurity, it should be understood that the supreme soul, which is free from beginning, middle, and end, and is full of supreme bliss and consciousness, is worthy of being grasped. The two uses, namely, perfect perception and perfect knowledge, are the causes of the happiness that is worthy of being grasped, which is the characteristic of the ultimate happiness that is free from all suffering. These two uses alone are worthy of being meditated upon, abandoning all the nets of choices, such as the sorrowful, the fierce, etc.

Thus, two verses were spoken in the form of an example and a statement. Here, first, five to nine verses were spoken, mentioning perception and knowledge in the order of the previous evidence text, "Uvaogo duviyapyō," etc. Then, ten verses were spoken in four different places, removing the distinction between the quality and the qualified, in the order of the text, "ṇ viyappadināṇādo," etc., for the sake of the logician. In this way, the sixth use chapter, in the form of the explanation of the soul chapter, was completed in the nine chapters, through the 18 verses in the form of a community.

**Verse 53:**

**Time Explanation:**

Jīvā aṇāi-ṇihaṇā saṃtā ṇatā ya jīva-bhāvādo.
Sabbhāvādo aṇantā pañcagg-guṇappadhānā ya.

Jīvā anādinidhanāḥ sāntā anantāśca jīvabhāvāt.
Sadbhavato'nantāḥ pañcāgraguṇapradhānāśca.

The souls are without beginning and end, they are finite and infinite, because of the nature of the soul. They are infinite in terms of their nature, and they are primarily characterized by the five sense organs and their qualities.

The souls are certainly the doers of their own nature, because they are not the doers of the nature of others. And those who do these things...