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 174

१७०
षड्द्रव्य - पंचास्तिकायवर्णन गाथा ३
अपेक्षा ( अणाइणिहणा ) अनादि अनंत हैं ( सांता ) सांत है ( ांता य) और अनंत है ( पंचग्गगुणप्पधाणा य ) इस तरह पांच मुखगुणधारी हैं तथा (दो) सत्तापकी अपेक्षा ( अणंता ) अनंत हैं ।
विशेषार्थ - ये जीव शुद्ध पारिणामिक परमभावको ग्रहण करनेवाली शुद्ध द्रव्यार्थिक नयसे शुद्ध चैतन्यरूप हैं इससे अनादि अनंत है अर्थात् पारिणामिक भाव सदा बना रहता है, और औदयिक, क्षायोपशमिक और औपशमिक इन तीन भावोंकी अपेक्षा सादि सांत हैं। अर्थात् ये तीन भाव कर्मोंके उदय, उपशम, या क्षयोपशमके द्वारा होते हैं और नष्ट होते हैं तथा क्षायिक भावोंकी अपेक्षा सादि अनंत हैं । क्षायिक भावोंको सादिसांत न मानना चाहिये क्योंकि वे भाव कर्मोंके क्षयसे केवलज्ञानादि रूपसे उत्पन्न होकर सदा बने रहते हैं । वे भाव सिद्ध जीवके समान जीवके स्वाभाविक भाव है और स्वभावका कभी नाश नहीं होता है । यद्यपि ये जीव स्वभावसे शुद्ध हैं तथापि व्यवहारनयसे अनादिकालसे कर्मबंध होनके कारण कर्दम सहित जलकी तरह औदयिक आदि भावोंमें परिणमन करते हुए देखे जाते हैं इस तरह स्वरूपका व्याख्यान किया गया। अब संख्याको कहते हैं कि ये जीव द्रव्य स्वभावकी गणनासे अनंत हैं अर्थात् इनकी संख्या अक्षय अनंत है। सांत अनंत शब्दका दूसरा व्याख्यान करते हैं- जिनका अन्त हो अर्थात् जिनके संसारका अन्त हो सके वे जीव सांत अर्थात् भव्य हैं, वह जिनके संसारका अन्त न हो सके वे जीव अनंत अर्थात् अभव्य हैं। ये अभव्य जीव अनंत हैं इनमें भी अनंतगुणे भव्य हैं, इन भव्योंसे भी अनंतगुणे अभव्य समान भव्य हैं जिनका भी संसार अन्त होनेका अवसर नहीं आयेगा - इस सूत्रका यह तात्पर्य है कि जो भव्य जीव सादि सांत मिथ्यात्व रागादि दोषके त्यागमें परिणमन करनेवाले हैं उनको अनादि अनंत अनंतज्ञानादि गुणके धारी शुद्ध जीव ही गुण करने योग्य हैं ।। ५३ ।।
समय व्याख्या गाथा ५४
जीवस्य भावशात्सादिसनिधनत्वे साद्यनिधनत्वे च विरोधपरिहारोऽयम् ।
एवं सदो विणासो असदो जीवस्स होइ उप्पादो ।
इदि जिणवरेहिं भणिदं अण्णोण्ण-विरुद्ध-मविरुद्धं । । ५४ ।। एवं सतो विनाशोऽसतो जीवस्य भवत्युत्पादः ।
इति जिनवरैर्भणितमन्योऽन्यविरुद्धमविरुद्धम् ।। ५४ । ।

Translation AI Generated

## Verse 170: Explanation of the Six Substances and Five Categories

**Verse 3:**

With respect to (the category of) **Aṇaiṇihaṇā** (non-destruction), they are **anādi** (beginningless) and **ananta** (infinite). With respect to (the category of) **sānta** (finite), they are **sānta** (finite) and **ananta** (infinite). In this way, they are **pañcaggaguṇappadhānā** (possessors of five types of virtues) and **sattapākī** (possessors of two types of powers).

**Explanation:**

These living beings are pure **chaitanyarūpa** (consciousness) in nature, according to the **śuddha dravyārthika** (pure substance-based) **naya** (perspective), which perceives them as possessing pure **pāriṇāmika** (transformational) **paramabhāva** (ultimate state). Therefore, they are **anādi** (beginningless) and **ananta** (infinite), meaning that their **pāriṇāmika** (transformational) state always exists. With respect to the **audhayika** (active), **kṣayopśamika** (subduing), and **aupaśamika** (subdued) states, they are **sānta** (finite). These three states arise and cease due to the **udaya** (arising), **upaśama** (subduing), or **kṣayopśama** (subduing and destruction) of **karma** (karmic actions). With respect to the **kṣayika** (destroyed) states, they are **sānta** (finite) and **ananta** (infinite). The **kṣayika** (destroyed) states should not be considered **sādisānta** (finite and beginningless), because they arise from the destruction of **karma** (karmic actions) in the form of **kevala jñāna** (perfect knowledge) and other qualities, and they remain forever. These states are the natural states of a living being, similar to those of a **siddhājīva** (liberated soul), and nature is never destroyed. Although these living beings are pure by nature, due to their **karmabandha** (bondage to karma) from **anādikāla** (beginningless time), they are seen to transform into **audhayika** (active) and other states, like water mixed with mud. This is how their nature is explained.

Now, regarding the number, it is said that these living beings are **ananta** (infinite) in number, based on the **dravyasvabhāva** (nature of substance). This means that their number is **akṣaya ananta** (infinite and indestructible).

The word **sānta ananta** (finite and infinite) has another explanation: those living beings whose **samsāra** (cycle of birth and death) can end are **sānta** (finite), meaning they are **bhavyas** (those who can attain liberation). Those whose **samsāra** (cycle of birth and death) cannot end are **ananta** (infinite), meaning they are **abhavya** (those who cannot attain liberation). These **abhavya** (those who cannot attain liberation) living beings are **ananta** (infinite) in number. Among them, there are **anantaguṇe** (infinitely more) **bhavyas** (those who can attain liberation). Among these **bhavyas** (those who can attain liberation), there are **anantaguṇe** (infinitely more) **abhavya** (those who cannot attain liberation) who are similar to **bhavyas** (those who can attain liberation) and whose **samsāra** (cycle of birth and death) will never end.

The meaning of this verse is that those **bhavyas** (those who can attain liberation) who are **sādisānta** (finite and beginningless) and who transform by abandoning **mithyātva** (falsehood), **rāga** (attachment), and other **doṣas** (faults), are capable of being **guṇita** (transformed) by the **anādi ananta** (beginningless and infinite) **anantajñāna** (infinite knowledge) and other qualities of the pure living beings.

## Verse 54: Explanation of Time

**Verse 54:**

This is the resolution of the contradiction regarding the **sādisaniḍhanatva** (finite and beginningless) and **sādyaniḍhanatva** (finite and ending) of the living being's state.

**The Jinas have said:**

"The destruction of the **sat** (real) is the birth of the **asat** (unreal) for the living being."

This is a statement that is both **anyonyaviruḍdha** (contradictory) and **aviruḍdha** (non-contradictory).

**Explanation:**

The Jinas have said that the destruction of the **sat** (real) is the birth of the **asat** (unreal) for the living being. This statement appears contradictory because it seems to imply that the **sat** (real) can be destroyed and the **asat** (unreal) can be born. However, it is also non-contradictory because it is referring to the **pāriṇāmika** (transformational) states of the living being, which are constantly changing. The **sat** (real) state is the **pāriṇāmika** (transformational) state of the living being that is **anādi** (beginningless) and **ananta** (infinite). The **asat** (unreal) state is the **pāriṇāmika** (transformational) state of the living being that is **sānta** (finite) and **anādi** (beginningless). The destruction of the **sat** (real) state is the cessation of the **pāriṇāmika** (transformational) state that is **anādi** (beginningless) and **ananta** (infinite). The birth of the **asat** (unreal) state is the arising of the **pāriṇāmika** (transformational) state that is **sānta** (finite) and **anādi** (beginningless). Therefore, the statement is both **anyonyaviruḍdha** (contradictory) and **aviruḍdha** (non-contradictory) because it is referring to the **pāriṇāmika** (transformational) states of the living being, which are constantly changing.