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 180

षड्द्रव्य-पंचास्तिकायवर्णन यद्यपि वस्तुवृत्या शुद्धबुद्धकजीवस्वभाव: तथापि कर्मक्षयेणोत्पन्नत्वादुपचारेण कर्मजनित एव, शुद्धपारिणामिक: पुन: साक्षात्कर्मनिरेपक्ष एव । अत्र व्याख्यानेन मिश्रौपशमिकक्षायिका: मोक्षकारणं। मोहोदयसहित औदयिको बंधकारणं, शुद्धपारिणामिकस्तु बंधमोक्षयोरकारणमिति भावार्थः । तथा चोक्तं- "मोक्षं कुर्वन्ति मिश्रोपशमिकक्षायिकाभिधाः । बंधमौदयिका भावा, नि:क्रियः पारिणामिकः ।।'' ।।५६।। एवं द्वितीयांतरस्थले पंचभावकथनमुख्यत्वेन गाथासूत्रमेकं गतं ।
हिन्दी तात्पर्यवृत्ति गाथा ५६ उत्थानिका-आगे पीठिकामें पहले जो जीवके औदयिक आदि पांच भावोंकी सूचना की थी उन्हीका व्याख्यान करते हैं. अन्वय सहित सामान्यार्थ:-( ते जीवगुणा ) वे परमागममें प्रसिद्ध जीवके परिणाम ( उदयेसु) कोके उदयसे होनेवाले औदयिक, ( उवसमेन ) कोंक उपशमसे होनेवाले औपशमिक ( य क्षयेण) कर्मोके क्षयसे होनेवाले क्षायिक ( दुहि मिस्सिदेहिं ) दोनों क्षय और उपशमके मिश्रसे होनेवाले क्षायोपशमिक तथा ( परिणामे ) परिणामिक भावोंसे ( जुत्ता ) संयुक्त ( बहुसु य अत्येसु ) बहुतसे भेदोंमें ( वित्थिण्णा ) फैले हुए हैं।
विशेषार्थ-यहाँ वृत्तिकारने "बहुसुदसत्येसु वित्थिण्णा' पाठ लेकर यह अर्थ किया है कि बहुतसे शास्त्रोंमें इनका विस्तार किया गया है इन पांच भावोंमें औदयिक, औपशमिक, क्षायोपशमिक ये तीन भाव कर्मोकी अपेक्षासे हैं । यद्यपि क्षायिक भाव केवलज्ञानादि रूप है और वह वस्तुके स्वभावसे शुद्ध बुद्ध एक जीव का स्वभाव है तो भी कर्मोक क्षयसे उत्पन्न होता है । इसलिये यह भाव भी कर्मोकी अपेक्षासे ही है । शुद्ध परिणामिक भाव साक्षात् कर्मोंकी बिना अपेक्षाके है । यहाँ यह तात्पर्य है कि इस व्याख्यासे यह समझना कि क्षायोपशमिक, औपशमिक तथा क्षायिक भाव मोक्षके कारण हैं तथा मोहके उदय सहित औदयिक भाव बन्धका कारण है तथा शुद्ध परिणामिक भाव न बन्धका कारण है, न मोक्षका । जैसा कि कहा है
मिश्रादि तीन भाव मोक्ष करते हैं, औदयिक भाव बंध करते हैं व पारिणामिक भाव बंध मोक्षकी क्रियासे रहित हैं ।।५६।।
इस तरह दूसरे अन्तर स्थलमें पांच भावोंके कथनकी मुख्यतासे एक गाथा सूत्र कहा।

Translation AI Generated

Although the description of the six substances and five states of being is, in terms of its essence, the nature of the pure, knowing, and living being, it is still considered to be generated by karma due to its arising from the destruction of karma. It is a pure consequence, and it is completely independent of direct karma. Here, the explanation is that the mixed, pacifying, and destructive states are the causes of liberation. The arising state, along with delusion, is the cause of bondage. The pure consequence is neither the cause of bondage nor liberation. This is the meaning. Thus, it is said: "The mixed, pacifying, and destructive states, they bring about liberation. The arising state brings about bondage, the consequential state is inactive." ||56||

Thus, in the second inner space, one verse-sutra has been spoken, primarily about the five states of being.

Hindi Meaning Commentary Verse 56:

Uttanika - Further, in the introduction, the five states of being of the living being, which were mentioned earlier, are explained.

Meaning with Anvaya: (Those qualities of the living being) They are spread out in many forms (in the many truths) in the famous scriptures of the living being. (In the arising states) those arising from the arising, (in the pacifying states) those arising from the pacifying, (in the destructive states) those arising from the destruction of karma, (in the mixed states) those arising from the mixture of destruction and pacifying, and (in the consequential states) those arising from the consequential states.

Special Meaning: Here, the commentator has taken the reading "bahusu dasatyasu vitthina" and interpreted it as meaning that these five states have been elaborated upon in many scriptures. Of these five states, the arising, pacifying, and mixed states are dependent on karma. Although the destructive state is only in the form of knowledge, etc., and it is the nature of the pure, knowing, and living being by its very nature, it is still generated by the destruction of karma. Therefore, this state is also dependent on karma. The pure consequential state is independent of direct karma. Here, the meaning is that this explanation should be understood as follows: the mixed, pacifying, and destructive states are the causes of liberation, and the arising state, along with delusion, is the cause of bondage. The pure consequential state is neither the cause of bondage nor liberation. As it is said:

The three states, mixed, etc., bring about liberation, the arising state brings about bondage, and the consequential state is devoid of the action of bondage and liberation. ||56||

In this way, in the second inner space, one verse-sutra has been spoken, primarily about the five states of being.