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 188

१८४ .
षद्रव्य-पंचास्तिकायवर्णन
हिन्दी समय व्याख्या गाथा ६० अन्वयार्थ--( भाव; कर्मनिमित्तः ) जीवभावका कर्म निमित्त है ( पुनः ) और ( कर्म भाव कारणं भवति ) कर्म का जीवभाव निमित्त है, ( न तु तेषां खलु कर्ता ) परन्तु वास्तवमें एकदूसरेके कर्ता नहीं है, ( न तु कर्तारम् विना भूताः ) किन्तु कर्ताके बिना होते हैं ऐसा भी नहीं
टीका-यह, पूर्व सूत्रमें ( ५९ वी गाथामें ) कहे हुए पूर्वपक्षके समाधानरूप सिद्धान्त
व्यवहारसे निमित्तमात्रपनेके कारण जीवभावका कर्म कर्ता ( औदयिकादि जीवभावका कर्ता द्रव्यकर्म है), कर्मका भी जीवभाव कर्ता है, निश्चयसे तो जीवभावोंका न तो कर्म कर्ता हैं और न कर्मका जीवभाव कर्ता है। वे ( जीवभाव और द्रव्यकर्म ) कर्ताके बिना होते हैं ऐसा भी नहीं है, क्योंकि निश्चयसे जीवपरिणामोंका जीव कर्ता है और कर्म परिणामोंका कर्म ( पुद्गल ) कर्ता है ।।६०॥
... संस्कृत तात्पर्य वृत्तिगाथा ६० अथ पूर्वसूत्रे आत्मनः कर्माकर्तृत्वे सति दूषणरूपेण पूर्वपक्षस्तस्य परिहारं ददाति, द्वितीयव्याख्यानपक्षे स्थितपक्षं दर्शयति, भावो निर्मलचिज्ज्योतिःस्वभावाच्छुद्धजीवास्तिकायात्प्रतिपक्षभूतो भावो मिथ्यात्वरागादिपरिणामः । स च किंविशिष्टः । कम्मणिमित्तं-कर्मोदयरहिताच्चैतन्यचमत्कारमात्रात्परमात्मस्वभावात्प्रतिपक्षभूतं यदुदयागतं कर्म तत्रिमित्त यस्य स भवति कर्मनिमित्तः । कम्मं पुण-ज्ञानावरणादिकर्मरहिताच्छुद्धात्मतत्त्वाद्विलक्षणं यद्भावि द्रव्यकर्म पुन: । तत्कथंभूतं ? भावकारणं हवदि-निर्विकारशुद्धात्मोपलब्धिभावात्प्रतिपक्षभूतो योसौ रागादिभाव: स कारणं यस्य तद्भावकारणं भवति । ण दु-नैव तु पुन: तेसिं-तयोर्जीवगतरागादिभावद्रव्यकर्मणोः । किं नैव । कत्ता-परस्परोपादानकर्तृत्वं, खलु-स्फुटं, ण विणा नैव विना। भूदा दु-भूते संजाते तु पुनस्ते द्रव्याभावकर्मणी वें। कं विना | कत्तारं--उपादानकर्तारं विना किंतु जीवगतरागादिभावानां जीव एवोपादानकर्ता, द्रव्यकर्मणां कर्मवर्गणायोग्यपुद्गला एवेति । द्वितीयव्याख्याने तु यद्यपि जीवस्य शुद्धनयेनाकर्तृत्वं तथापि विचार्यमाणमशुद्धनयेन कर्तृत्वं स्थितमिति भावार्थः ॥६०।। एवं पूर्वगाथायां प्रथमव्याख्यानपक्षे तत्र पूर्वपक्षोत्र पुनरुत्तरमिति गाथाद्वयं गतं ।
हिन्दी तात्पर्यवृत्ति गाथा ६० उत्यानिका-आगे पूर्व सूत्रमें आत्माको कर्मोका अकर्ता होते हुए दूषण देते हुए पूर्व पक्ष किया था उसीका आगे खण्डन देते हैं। दूसरे व्याख्यानसे वस्तुकी मर्यादा बताते हैं
अन्वय सहित सामान्यार्थ-( भावो ) रागादि भाव ( कम्मणिमित्तो) कर्मोके निमित्तसे

Translation AI Generated

## 184.
**Description of the Six Substances and Five Astikayas**

**Hindi Commentary Verse 60 Anvayaartha (Meaning; Karma is the cause of the state of being)**

The state of being is caused by karma (again) and (karma is the cause of the state of being) the state of being is the cause of karma, (but they are not the doers of each other) but in reality, they are not the doers of each other, (nor are they without a doer) but they are not without a doer either.

**Commentary:** This, in the previous sutra (verse 59), is the principle that resolves the previous objection.

Due to the fact that they are only causes, karma is the doer of the state of being (the doer of the state of being like the state of being of the audayika, etc. is the karma of the substance), the state of being is also the doer of karma, but in reality, neither karma is the doer of the state of being nor is the state of being the doer of karma. They (the state of being and the karma of the substance) are not without a doer either, because in reality, the jiva is the doer of the jiva's transformations and karma (pudgala) is the doer of the karma's transformations. ||60||

... **Sanskrit Meaning Commentary Verse 60**

Now, in the previous sutra, the previous objection was raised, saying that the self is not the doer of karma. This verse gives a refutation of that objection. In the second explanation, it shows the established view. The state of being is the pure jiva astikaya, which is the opposite of the state of being, which is the result of false attachment, etc. What is it characterized by? Karma is the cause - the karma that arises from the pure self-nature, which is characterized by the mere wonder of consciousness, without the rise of karma, is the cause of that which is the opposite of it. What is karma? Karma is the karma of the substance, which is different from the pure self-essence, without the karma of knowledge-obstruction, etc. Again, what is it like? The state of being is the cause - the state of being that is the opposite of the pure self-realization, which is without transformation, is the cause of that which is the cause of the state of being. Not - not again, of them - of the two, the state of being of attachment, etc. in the jiva and the karma of the substance. What is not? The doer - the mutual dependence of the doer, clearly, not without - not without. They are born - they are born, but again, the substance and karma are. Without whom? Without the doer, the dependent doer, but the state of being of attachment, etc. in the jiva is the dependent doer of the jiva, and the karma of the substance is the karma of the pudgala, which is not fit for the category of karma. In the second explanation, although the jiva is not the doer in the pure sense, but when considered in the impure sense, it is the doer, this is the meaning. ||60||

Thus, in the previous verse, in the first explanation, there was the previous objection and then the answer to it, so those two verses have passed.

**Hindi Meaning Commentary Verse 60 Utyanika:**

Further, in the previous sutra, the previous objection was raised, saying that the self is not the doer of karma. This verse refutes that objection. From the second explanation, it shows the limits of the object.

**Anvaya with General Meaning:** (The state of being) the state of being of attachment, etc. (karma is the cause) is caused by karma.