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 198

षद्रव्य--पंचास्तिकायवर्णन होकर ( अवगाढा) अत्यन्त गाढपनेके साथ ( कम्मभावं) द्रव्य कर्मपनेको ( गच्छंति) प्राप्त हो जाते हैं।
विशेषार्थ-प्रश्न-शुद्ध निश्चयनयसे रागद्वेष मोह रहित निर्मल चैतन्यमयी ज्योति सहित वीतराग आनन्दरूप ही स्वभाव परिणाम आत्माका कहा जाता है । रागादि विभाव परिणाम को स्वभाव शब्द से क्यों कहा ? उत्तर-बंधप्रकरण के वश से अशुद्ध निश्चयनय की अपेक्षा रागादि विभाव परिणाम को स्वभाव कहते हैं। इसमें कोई दोष नहीं है। यहाँ यह कहा है कि जब यह अशुद्ध आत्मा अपने रागद्वेष मोह सहित परिणामको करता है तब आत्माके द्वारा रोके हुए शरीरकी अवगाहनाके क्षेत्रमें ठहरे हुए या प्राप्त हुए कर्मवर्गणा योग्य पुद्गल स्कन्ध अपनी ही उपादान कारणरूप शक्तिसे द्रव्यकर्मकी अवस्थाको प्राप्त होजाते हैं और ते जीवले प्रदेशों में हम तरह परस्पर एक क्षेत्रावगाहरूप बंध जाते हैं जिस तरह दूध पानी मिल जाता है ।।६५।।
समय व्याख्या गाथा ६६ अनन्यकृतत्वं कर्मणां वैचित्र्यस्यात्रोक्तम् । जह पुग्गल-दव्वाणं बहुप्पया-रेहिं खंध-णिव्यत्ती । अकदा परेहिं दिट्ठा तह कम्माणं वियाणाहि ।।६६।। यथा पुद्गलद्रव्याणां बहुप्रकारैः स्कंधनिर्वृत्तिः ।
अकृता परैर्दृष्टा तथा कर्मणां विजानीहि ।।६६।। यथा हि स्वयोग्यचंद्रार्कप्रभोपलंभे संध्याबेंद्रचापपरिवेषप्रभृतिबहुभिः प्रकारैः पुद्गलस्कंध. विकल्पा कर्जतरनिरपेक्षा एवोत्पचते, तथा स्वयोग्यजीवपरिणामोपलंभे ज्ञानावरणप्रभृतिभिबहुभिः प्रकारैः कर्माण्यपि कर्जतरनिरपेक्षाण्येवोत्पद्यते इति ।। ६६ ।।
हिन्दी समय व्याख्या गाथा ६६ • अन्वयार्थ—( यथा ) जिस प्रकार ( पुद्गलद्रव्याणां ) पुद्गलद्रव्योकी ( बहुप्रकारैः ) अनेक प्रकारको ( स्कंधनिर्वृत्तिः ) स्कंधरचना ( परैः अकृता ) परसे किये गये बिना ( दृष्टा ) होती दीखती हैं, ( तथा ) उसी प्रकार ( कर्मणां ) कर्मोंकी बहुप्रकारता ( विजानीहि ) परसे अकृत जानो।
टीका-कर्मोकी विचित्रता ( बहुप्रकारता ) अन्य द्वारा नहीं की जाती ऐसा यहाँ कहा है । जिस प्रकार अपनेको योग्य चन्द्र-सूर्यके प्रकाशकी उपलब्धि होने पर, संध्याबादल

Translation AI Generated

The six substances, with their five categories, are described as being deeply and intensely (avagaḍhā) bound to karma (kammabhāvam). They become (gacchanti) the state of karma (dravya karma).

**Special Note:** The pure, unstained, luminous consciousness, free from attachment, aversion, and delusion, is called the natural state of the soul (ātmaka). Why is the state of attachment, aversion, etc. called the natural state? Answer: Due to the influence of the bondage (bandhaprakaraṇa), the state of attachment, aversion, etc. is called the natural state, in comparison to the impure consciousness. There is no fault in this. Here it is said that when this impure soul undergoes its state of attachment, aversion, and delusion, then the karmic particles (pudgala skandha) that are fit for karmic bondage, which are situated in the field of the body that is restrained by the soul, become the state of karma (dravya karma) due to their own inherent power (upādāna kāraṇarūpa śakti). And they become bound to the soul in the regions (pradeśa) in the same way that milk and water mix together. ||65||

**Time Commentary Verse 66:** The unique nature of karma is described here. Just as the pudgala substances are arranged into skandhas in many ways, so too know that karma is diverse, not created by others. ||66||

**Hindi Time Commentary Verse 66:** **Anvaya-artha:** (Yathā) Just as (pudgaladravyaṇām) the pudgala substances (bahuprakāraih) in many ways (skandhanirvṛttiḥ) are arranged into skandhas (paraiḥ akṛtā) without being done by others (dṛṣṭā) are seen, (tathā) in the same way (karmaṇām) the diversity of karma (vijānihi) know that it is not created by others.

**Commentary:** The diversity of karma (bahuprakāratā) is not done by others, it is said here. Just as when one experiences the light of the moon and sun, the evening clouds, the rainbow, and many other things, the pudgala skandha is formed without any dependence on debt, so too karma is formed without any dependence on debt, in many ways, due to the experience of the soul's state (jīvapariṇāmopa-lambhe), such as the covering of knowledge (jñānāvaraṇa), etc. ||66||