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 182

१७८
षड्द्रव्य-पंचास्तिकायवर्णन मनोवचनकायव्यापाररूपकर्मकांडपरिणतेन च पूर्व यदुपार्जितं ज्ञानावरणादि द्रव्यकर्म तदुदयागतं व्यवहारेण वेदयमानः । कोसौ । जीवो-जीवः कर्ता । भावं करेदि जारिसर्य-भावं परिणामं करोति याध्शकं । सो तस्स तेण कत्ता-स: तस्य तेन कर्ता स जीवस्तस्य रागादिपरिणामस्य कर्मतापत्रस्य तनैव भावेन करणभूतेनाशुद्धनिश्चयन कर्ता, हवदित्तिय सासण पांढद-भवताति शासने परमागर्म पठितमित्यभिप्रायः इति ।।५७|| जीवो निश्चयेन कर्मजनितरागादिविभावनां स्वशुद्धात्मभावनाच्युतः सन कर्ता भोक्ता च भवतीति व्याख्यानमुख्यत्वेन गाथा गता ।
हिन्दी तात्पर्यवृत्ति गाथा ५७ __ अब तीसरा स्थल कहते हैं । अथानंतर इस स्थलकी प्रथम गाथामें यह कहा जाता है कि निश्चयसे यह जीव ही रागादि भावोंका कर्ता है । दूसरी गाथा में यह है कि उदय प्राप्त द्रव्य कर्म व्यवहारसे रागादि भावोंको करते हैं इस तरह दो स्वतंत्र गाथाएं हैं । फिर प्रथम गाथामें यह कहा है कि यदि एकांतसे उदयप्राप्त द्रव्य कर्म ही रागादि विभावोंको करनेवाले हों तो जीव सर्व प्रकारसे अकर्ता हो जावेगा। दूसरी गाथामें इस दोषका खंडन है। इस तरह पूर्व पक्ष और उसके समाधानकी मुख्यतासे गाथाएं दो हैं। फिर प्रथम गाथामें आगमका यह कथन दिखाया है कि निश्चयसे जीव पुद्गल कर्मोका कर्ता नहीं है तथा दूसरीमें जीव और कर्म दोनोंमें अभेद षट्कारकको व्यवस्था बताई है इस तरह दो स्वतंत्र गाथाएं हैं ऐसे तीसरे स्थलमें कर्तापनेकी मुख्यतासे समुदायरूप छ: गाथाएं कही
उत्थानिका-आगे इस प्रश्नके होनेपर कि औदयिक आदि भावोंको जीव किस रूपसे करता है ? आचार्य उत्तर देते हैं
अन्वय सहित सामान्यार्थ-(कर्म) कर्मोको ( वेदयमाणो) भोगता हुआ { जीवो) यह जीव ( जारिसयं ) जिस तरहका ( भावं) भाव [ करेदि ] करता है [सो ] वह जीव [तेण ] उसी कारणसे [ तस्स ] उसी भावका [कर्ता] कर्ता ( हवदित्ति य) होता है ऐसा [ सासने ] जिनशासनमें ( पढिदं ) व्याख्यान किया गया है !
विशेषार्थ-वीतराग परमानंदमय प्रचंड और अखंड ज्ञानकाण्डमें रमण करनेवाला आत्माकी भावनाको न पाकर अपने मन वचन कायके व्यापाररूप कर्मकांडमें परिणमन करके जो इस जीवने पूर्व कालमें ज्ञानावरणादि द्रव्य कर्म बांध लिये हैं उनहीं के उदयमें आनेपर उनको भोगता हुआ यह जीव जैसा रागादि परिणाम करता है उसी भावका यह जीव अशुद्ध निश्चय नयसे उसी अशुद्ध भावके द्वारा कर्ता होजाता है ऐसा परमागममें कथन है ।।५७।।

Translation AI Generated

## Translation:

178.
Explaining the six substances and five astikayas, the karma-kanda, which is the action of mind, speech, and body, has resulted in the accumulation of knowledge-obscuring karma and other karmas in the past. The one who experiences this karma, which has arisen, through action, is the jiva. Who is the doer? The jiva is the doer. He performs the action of the jiva, the transformation of the jiva. He is the doer of that action. The jiva is the doer of the karma-tapatra, the result of the transformation of raga, etc., through the impure determination of the jiva, which is the cause of that action. This is the meaning of the statement in the scriptures, "The jiva is the doer." ||57||

The jiva is the doer and the experiencer, because he is not free from the perception of raga, etc., which is born of karma, and the perception of his own pure self. This is the main point of the explanation of the verse.

**Hindi Meaning:**

Verse 57: Now, the third point is being discussed. In the first verse of this section, it is said that the jiva is the doer of raga, etc. In the second verse, it is said that the arisen karma performs the action of raga, etc. Thus, there are two independent verses. Then, in the first verse, it is said that if the arisen karma is the only doer of raga, etc., then the jiva would become completely inactive. The second verse refutes this objection. Thus, the verses are mainly about the previous objection and its solution. Then, in the first verse, the statement of the scriptures is shown that the jiva is not the doer of the pudgala karma. In the second verse, the relationship between the jiva and karma is explained, and the six karakas are established. Thus, there are two independent verses in the third section. In this way, there are six verses in the third section, which mainly focus on the doership.

**Anvaya:**

(Karma) Karma, (vedayamanah) experiencing, (jivah) this jiva, (jarisayam) in the way, (bhavam) the state, (karedi) performs, (sah) that jiva, (tena) because of that, (tassah) of that state, (kartah) the doer, (havaditti yah) is, (sasane) in the Jain scriptures, (padhidam) is explained!

**Special Meaning:**

The soul, which is free from attachment and full of supreme bliss, and which delights in the vast and unbroken knowledge-kanda, does not experience its own nature. Instead, it engages in the action of mind, speech, and body, which is the karma-kanda. As a result, the jiva has accumulated knowledge-obscuring karma and other karmas in the past. When these karmas arise, the jiva experiences them and performs actions like raga, etc. Because of this impure determination, the jiva becomes the doer of that impure state. This is stated in the scriptures. ||57||