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 176

षड्द्रव्य--पंचास्तिकायवर्णन गाथा ३ परस्परसापेक्षत्वादिति । अत्र यद्यपि पर्यायार्थिकनयेन सादिसनिधनं जीवद्रव्यं व्यारठ्यातं तथापि शुद्धनिश्चयेन यदेवानादिनिधनं टंकोत्कीर्णज्ञायकैकस्वभावं निर्विकारसदानंद कस्वरूपं च तदेवोपादेयमित्यभिप्रायः ।।५४||
हिन्दी तात्पर्यवृत्ति गाथा ५४ उत्थानिका-आगे कहते हैं कि यद्यपि पर्यायार्थिकनयसे नाश और जन्म होते हैं तथापि द्रव्यार्थिक नयसे नहीं होते हैं। ऐसा कहने में कोई पूर्वापर विरोध नहीं है ।
अन्वयसहित सामान्यार्थ-( एवं ) ऊपर कहे प्रमाण पर्यायकी अपेक्षासे ( जीवस्स ) जीवके (स्मो विमल परिडिमारोगास व ( असदो) अविद्यमान पर्यायका ( उप्पदो) जन्म होता है (इति) ऐसा ( जिणवरेहिं ) जिनेन्द्रोंने ( भणिदं) कहा है ( अण्णोण्णविरुद्धं ) यह बात परस्पर विरोधरूप है तथापि ( अविरुद्धं) विरुद्ध नहीं है ।
विशेषार्थ-पूर्व गाथामें जैसा कहा है उस तरह औदयिक भावकी अपेक्षासे आयुके नाशसे मनुष्य पर्याय जो अब विधमान है उसका नाश होता है तथा गति नामकर्मके उदयसे अविद्यमान देवादि पर्यायका जन्म होता है यह बात सर्वज्ञ भगवानने कही है। पहले द्रव्यके वर्णनकी पीठिकामें सत् रूप विद्यमान जीवका नाश तथा असत् रूप अविद्यमान जीव द्रव्य का जन्म नहीं होता है ऐसा कहा था, यहाँ कहा है कि सत् रूप जीवका नाश होता है और असत् रूप जीवका उत्पाद होता है इसलिये विरोध आ जायगा सो आचार्य कहते हैं कि विरोध नहीं आयेगा क्योंकि वहाँ द्रव्यकी पीठिकामें द्रव्यार्थिक नयसे उत्पाद और व्ययका निषेध किया गया है, यहाँ पर्यायार्थिक नयसे उत्पाद व्यय होते हैं ऐसा कहा है इसम कोई विरोध नहीं है। क्योंकि द्रव्यार्थिक और पर्यायार्थिक नय परस्पर अपेक्षावान हैं। यहाँ यह अभिप्राय है कि यद्यपि पर्यायार्थिक नयसे किसी पर्यायको अपेक्षा जीव द्रव्य सादि सान्त कहा गया है तथापि शुद्ध निश्चयनयसे जो अनादि अनन्त एक टंकोत्कीर्ण ज्ञाता मात्र एक स्वभावधारी व निर्विकार सदा आनन्दस्वरूप जीव द्रव्य है वही ग्रहणकरने योग्य है ।। ५४।।
समय व्याख्या गाथा ५५ जीवस्य सदसद्भावोच्छित्युत्पत्तिनिमित्तोपाधिप्रतिपादनमेतत् -
णेरइय-तिरिय-मणुआ देवा इदि णाम-संजुदा पयडी । कुव्वंति सदो णासं असदो भावस्स उप्पादं ।। ५५।।

Translation AI Generated

**Verse 3 of the Description of the Six Substances and Five Astikayas**

**Verse 54**

It is due to their mutual relativity. Here, although the living substance is said to be finite and infinite due to the theory of synonyms, yet the pure conviction is that only the substance which is eternal, infinite, marked by the single nature of the knower, free from change, and eternally blissful, is worthy of acceptance.

**Hindi Meaning**

**Verse 54**

The verse further states that although there is birth and death according to the theory of synonyms, there is no birth and death according to the theory of substance. There is no contradiction in saying this.

**General Meaning with Anvaya**

(Thus) as stated above, according to the theory of synonyms, (of the living being) there is birth of the non-existent synonym (of the living being) (because) the Jinas have said (so). This is contradictory, yet it is not contradictory.

**Specific Meaning**

As stated in the previous verse, according to the theory of the arising state, the human synonym, which is now existent, is destroyed due to the destruction of the lifespan, and due to the arising of the karma of motion, the non-existent synonym of the gods etc. is born. This is what the omniscient Lord has said. Earlier, in the introduction to the description of the substance, it was said that there is no destruction of the existent living substance in the form of being, and no birth of the non-existent living substance in the form of non-being. Here it is said that the existent living being is destroyed and the non-existent living being is produced. Therefore, there will be a contradiction. So the Acharya says that there is no contradiction because in the introduction to the substance, the destruction and production of the substance is denied according to the theory of substance. Here, it is said that production and destruction occur according to the theory of synonyms. There is no contradiction in this because the theory of substance and the theory of synonyms are mutually relative. Here, the intention is that although the living substance is said to be finite and infinite due to the theory of synonyms, yet the pure conviction is that only the substance which is eternal, infinite, marked by the single nature of the knower, free from change, and eternally blissful, is worthy of acceptance.

**Time Explanation**

**Verse 55**

This is the explanation of the condition, cause, and arising of the existence and non-existence of the living being.

**Neriya**

The names of the animals, humans, and gods are just designations. They are doing the existence and non-existence of the state of being.