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 190

१८६
षद्रव्य-पंचास्तिकायवर्णन टीका--निश्चयसे जीवको अपने भावोंका कर्तृत्व है और पगलकर्मोका अकर्तृत्व है ऐसा यहाँ आगम द्वारा दर्शाया गया है ।।६१।।
संस्कृत तात्पर्यवृत्ति गाथा ६१ अथैव तदेव व्याख्यानमागमसंवादेन दृढयति, -कुव्वं कुर्वाणः । कं । सगं सहावंस्वकं स्वभावं चिद्रूपं । अत्र यद्यपि शुद्धनिश्चयेन केवलज्ञानादिशुद्धभावाः स्वभावा भण्यंते तथापि कर्मकर्तृत्वप्रस्तावादशुद्धनिश्चयेन रागादयोपि स्वभावा भण्यंते तान् कुर्वन् सन् । अत्ता कत्ता सगस्स भावस्स-आत्मा कर्ता स्वकीयभावस्य । ण हि पोग्गलकम्माणं-नैव पुद्गलकर्मणां हु स्फुटं निश्चयनयेन कर्ता, इदि जिणवयणं मुणेदव्वं इति जिनवचनं मंतव्यं ज्ञातव्यमिति । अत्र यद्यप्यशुद्धभावानां कर्तृत्वं स्थापितं तथापि ते हेयास्तद्विपरीता अनंतसुखादिशुद्धभावा उपादेया इति भावार्थः ।। ६१।। इत्यागमसंवादरूपेण गाथा गता।
हिन्दी तात्पर्यवृत्ति गाथा ६१ उत्थानिका-आगे इसी व्याख्यानको आगमके कथनसे दृढ करते हैं
अन्वय सहित सामान्यार्थ-( अत्ता) आत्मा ( सगं सहावं ) अपने ही स्वभावको ( कुव्यं) करता हुआ ( सगस्स भावस्स) अपने ही भावका (कत्ता) कर्ता होता है ( पुग्गलकम्माणं ण हि ) पुहल कर्मोंका कर्ता नहीं होता है ( इदि ) ऐसा (जिणवयणं) जिनेन्द्रका वचन ( मुणेयव्वं ) मानना योग्य है ।
विशेषार्थ-यद्यपि शुद्ध निश्चयनयसे जीवके स्वभाव केवलज्ञानादि शुद्ध भाव कहे जाते हैं तथापि कर्मके कर्तापनेके व्याख्यानमें अशुद्ध निश्चय नयसे रागादि भी जीवके अपने भाव कहे जाते हैं-इन रागादि भावोंका तो जीवको कर्ता अशुद्ध निश्चयनयसे कह सकते हैं, परन्तु पुद्गलकोका कर्ता जीवको निश्चयनयसे नहीं कहा जा सकता । यह जिनेन्द्रका आगम है। यहाँ यह तात्पर्य है कि यद्यपि यहाँ जीवको अशुद्ध भावोंका कर्ता स्थापित किया है तथापि ये सब अशुद्ध भाव त्यागने योग्य हैं और इनसे विपरीत जो अनंत सुख आदि शुद्धभाव है सो ग्रहण करने योग्य हैं ।।६१।।
इस तरह आगमके कथन रूपसे गाथा कही ।

Translation AI Generated

## Verse 61: Explanation of the Six Substances and Five Astikayas

Here, the Agama shows that the soul is the doer of its own emotions, and the pudgala karma is not the doer.

**Sanskrit Commentary:**

Verse 61 further strengthens this explanation with the Agama's statement: "The soul, being the doer, does its own nature, which is the form of consciousness." Although pure emotions like omniscience are considered the soul's nature in pure knowledge, in the context of karma being the doer, impure emotions like attachment are also considered the soul's nature. The soul is the doer of its own emotions. However, the pudgala karma is not the doer, according to the Jina's words. This is what should be understood.

Although the doership of impure emotions is established here, they are to be abandoned, and the opposite, pure emotions like infinite bliss, are to be adopted. This is the meaning.

**Hindi Commentary:**

Verse 61: The explanation is further strengthened by the Agama's statement.

Meaning with Anvaya: The soul, being the doer of its own nature, is the doer of its own emotions. The pudgala karma is not the doer. This is the Jina's word, which should be understood.

Special Meaning: Although pure emotions like omniscience are considered the soul's nature in pure knowledge, in the context of karma being the doer, impure emotions like attachment are also considered the soul's nature. The soul is the doer of these impure emotions in the context of impure knowledge. However, the soul cannot be considered the doer of the pudgala karma. This is the Agama of the Jina. The implication here is that although the soul is established as the doer of impure emotions, these impure emotions are to be abandoned, and the opposite, pure emotions like infinite bliss, are to be adopted.

This is how the verse is explained through the Agama's statement.