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 191

१८७
पंचास्तिकाय प्राभृत
समय व्याख्या ६२ अत्र निश्चयनयेनाभिन्न कारकत्वात्कर्मणो जीवस्य च स्वयं स्वरूपकर्तृत्वमुक्तम् । कम्मं पि सगं कुव्वदि सेण सहावेण सम्म-मप्पाणं । जीवो वि य तारिसओ कम्म-सहावेण भावेण ।।६२।। कर्मापि स्वकं करोति स्वेन स्वभावेन सम्यगात्मानम् ।
जीवोऽपि च ताशकः कर्मस्वभावेन भावेन ।।६।। कर्म खलु कर्मवप्रवर्तमानपुद्गलस्कंथरूपेण कर्तृतामनुविभ्राणं, कर्मत्वगमनशक्तिरूपेण कर्मतां कलयत्, पूर्वभावव्यापायेऽपि ध्रुवत्वालंबनादुपादानत्वम्, उपजायमानपरिणामरूपकर्मणाश्रीयमाणत्वादुपोढसंप्रदानत्वम्, आधीयमानपरिणामाधारत्वाद् गृहीताधिकरणत्वं, स्वयमेव षट्कारकीरूपेण व्यवतिष्ठमानं न कारकांतरमपेक्षते । एवं जीवोऽपि भावपर्यायेण प्रवर्तमानात्मद्रव्यरूपेण कर्तृतामनुबिभ्राणो, भावपर्यायगमनशक्तिरूपेण करणतामात्मसात्कुर्वन्, प्राप्यभावपर्यायरूपेण कर्मतां कलयन्, पूर्वभावपर्यायव्यपायेऽपि ध्रुवत्वालंबनादुपात्तापादानत्वम्, उपजायमानभावपर्यायरूपकर्मणाश्रीयमाणत्वादुपोडसंप्रदानत्वः, आधीयमानभावपर्यायाधार. त्वाद् गृहीताधिकरणत्वः, स्वयमेव षट्कारकीरूपेण व्यवतिष्ठमानो न कारकांतरमपेक्षते । अतः कर्मणः कर्तुर्नास्ति जीवः कर्ता, जीवस्य कर्तुर्नास्ति कर्म कर्तृ निश्चयेनेति ।। ६२।।
हिन्दी समय व्याख्या गाथा ६२ अन्वयार्थ—( कर्म अपि ) कर्म भी ( स्वेन स्वभावेन ) अपने स्वभावसे ( स्वकं करोति ) अपनेको करते हैं ( च ) और ( तादृशक: जीव: अपि ) वैसा जीव भी ( कर्मस्वभावेन भावन ) कर्मस्वभाव भावसे ( औदयिकादि भावसे ) ( स्मयक आत्मानम् ) यथार्थ जैसा का तैमा अपनेको करता हैं। ___टीका–निश्चयनयसे अभिन्न कारक होनेसे कर्म और जीव स्वयं स्वरूपके ( अपने-अपने रूपके ) कर्ता हैं ऐसा यहाँ कहा है।
कर्म वास्तवमें ( १ ) कर्मरूपसे प्रवर्तमान पुद्गलस्कंधरुपसे कर्तृत्वको धारण करता हुआ. ( २ ) कर्मपना प्राप्त करनेकी शक्तिरूप करणपनेको अंगीकृत करता हुआ, (३) प्राप्य ऐसे कर्मत्त्रपरिणामरूपसे कर्मपनेका अनुभव करता हुआ, (४) पूर्व भावका नाश होन जाने पर भी ध्रवत्वको अबलम्बन करनेसे जिसने अपादानपनेको प्राप्त किया है ऐसा, (५) उत्पन्न होनेवाले परिणामरूप कर्म द्वारा समाश्रित होनेसे ( अर्थात् उत्पन्न होनेवाले परिणामरूप कार्य अपनेको दिया जानेसे ) सम्प्रदानपनेको प्राप्त और ( ६ ) धारण किये हुए परिणामका आधार होनेसे

Translation AI Generated

## 187
**Panchaastikaya Prabhrit**
**Samaya Vyakhya 62**

Here, due to the inseparability of the factors, the self-nature of the karma and the jiva as the doer is stated. Karma also does its own by its own nature, and the jiva also does so by the nature of karma. ||62||

Karma also does its own by its own nature, and the jiva also does so by the nature of karma. ||6||

Karma, indeed, by being in the form of a pudgala-skandha, which is active in the form of karma, assumes the role of the doer. It considers itself as karma by the power of attaining karma, which is in the form of the instrument. Even after the destruction of the previous state, it attains the role of the object due to its dependence on the permanent. It attains the role of the recipient due to being embraced by the karma, which is in the form of the arising result. It attains the role of the locus due to being the basis of the result being held. It stands on its own as a six-factor entity and does not depend on any other factor.

Similarly, the jiva, by being active in the form of the soul-substance, which is in the form of a state, assumes the role of the doer. It considers itself as the instrument by the power of attaining the state, which is in the form of the instrument. It considers itself as karma by the state attained, which is in the form of karma. Even after the destruction of the previous state, it attains the role of the object due to its dependence on the permanent. It attains the role of the recipient due to being embraced by the karma, which is in the form of the arising state. It attains the role of the locus due to being the basis of the state being held. It stands on its own as a six-factor entity and does not depend on any other factor.

Therefore, there is no jiva as the doer of karma, and there is no karma as the doer of the jiva, due to the certainty of the factors. ||62||

**Hindi Samaya Vyakhya Gatha 62**

Anvayaarth - (Karma api) Karma also (sven svabhaavena) by its own nature (svakam karoti) does its own (cha) and (taadrushak jiva api) such a jiva also (karmasvabhaavena bhaavana) by the nature of karma (audyaikad adi bhaavase) (smayak aatmaanam) does its own as it truly is.

_Teeka_ - Due to the inseparability of the factors, karma and jiva are the doers of their own nature.

Karma, in reality, (1) assumes the role of the doer by being in the form of a pudgala-skandha, which is active in the form of karma. (2) It considers itself as karma by the power of attaining karma, which is in the form of the instrument. (3) It experiences karma by the karma-result attained, which is in the form of karma. (4) Even after the destruction of the previous state, it attains the role of the object due to its dependence on the permanent. (5) It attains the role of the recipient due to being embraced by the karma, which is in the form of the arising result (i.e., the arising result-work is given to it). (6) It attains the role of the locus due to being the basis of the result being held.