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 200

सहव्य- पंचास्टिमापन - इस तरह पुद्गलमें स्वयं उपादानकर्तापना है, इस मुख्यतासे तीन गाथाएँ कहीं।
समय व्याख्या गाथा ६७ निश्चयेन जीवकर्मणोश्चैककर्तृत्वैऽपि व्यवहारेण कर्मदत्तफलोपलंभो जीवस्य न विरुध्यत इत्यत्रोक्तम् । .
जीवा पुग्गल-काया अण्णोण्णा-गाढ-गहण-पडिबद्धा । काले विजुज्ज-माणा सुह-दुक्खं दिति भुञ्जन्ति ।।६७।।
जीवाः पुद्गलकायाः अन्योन्यावगाढग्रहणप्रतिबद्धाः ।
काले वियुज्यमानाः सुखदुःखं ददति भुञ्जन्ति ।।६७।। जीवा हि मोहरागद्वेषस्निग्धत्वात्पुद्गलस्कंधाश्च स्वभावस्निग्धत्वाद् बन्थावस्थायां परमाणुद्वन्द्वानीवान्योन्यावगाहप्रहणप्रतिबद्धत्वेनावतिष्ठन्ते । यदा तु ते परस्परं वियुज्यंते, तदोदितप्रच्यवमाना निश्चयेन सुखदुःखरूपात्मपरिणामानां व्यवहारेणेष्टानिष्टविषयाणां निमित्तमात्रत्वात्पुद्गलकायाः सुखदुःखरूपं फलं प्रयच्छन्ति । जीवाश्च निश्चयेन निमित्तमात्रभूतद्रव्यकर्मनिर्वर्तितसुखदुःखरूपात्मपरिणामानां व्यवहारेण द्रव्यकर्मोदयापादितेष्टानिष्टविषयाणां भोक्तृत्वात्तथाविधं फलं भुञ्जन्ते इति । एतेन जीवस्य भोक्तृत्वगुणोऽपि व्याख्यातः ।।६७।।
हिन्दी समय व्याख्या गाथा ६७ अन्वयार्थ— [ जीवाः पुद्गलकायाः ] जीव और पुद्गलकाय [ अन्योन्यावगाढग्रहणप्रतिबद्धाः] [विशिष्ट प्रकारसे ] अन्योन्य अवगाहके ग्रहण द्वारा [ परस्पर ] बद्ध हैं, ( काले वियुज्यमानाः ) कालसे पृथक् होने पर ( सुखदुःखं ददते भुञ्जन्ति ) सुखदुःख देते हैं और भोगते हैं [ अर्थात् पुगलकाय सुखदुःख देते हैं और जीव भोगते हैं ] । ____टीका–निश्चयसे जीव और कर्मको एकका ( निज-निजरूपका ही ) कर्तृत्व होने पर भी, व्यवहारसे जीवको कर्मद्वारा दिये गये फलका उपभोग विरोधको प्राप्त नहीं होता ऐसा यहाँ कहा
__जीव मोहरागद्वेष द्वारा स्निग्ध होनेके कारण तथा पुद्गलस्कन्ध्र स्वभावसे स्निग्ध होनेके कारण [ वे ] बंध-अवस्थामें-परमाणुद्वन्द्वोंकी भांति- [विशिष्ट प्रकारसे] अन्योन्य-अवगाहके ग्रहण द्वारा बद्धरूपसे रहते हैं। जब वे परस्पर पृथक् होते हैं तब उदय पाकर खिर जानेवाले पुद्गलकाय सुखदुःखरूप आत्मपरिणामोंके निमित्तमात्र होनेकी अपेक्षा निश्चयसे,और इष्टानिष्ट विषयों के निमित्तमात्र होनेकी अपेक्षा व्यवहारसे, सुखदुःखरूप फल देते हैं, तथा जीव निमित्तमात्रभूत द्रव्यकर्मसे निष्पन्न होनेवाले सुखदुःखरूप आत्मपरिणामोंके भोक्ता होनेकी अपेक्षा निश्चयसे और

Translation AI Generated

**Sahavy-Pancastimapan -** In this way, there is the notion of the self as the creator in the pudgala, this is mainly stated in three gathas.

**Time Explanation Gatha 67**

It is said here that even though there is the single agency of the jiva and karma, in practice, the jiva does not contradict the experience of the fruits given by karma.

**Jivas are bound to pudgala-bodies by mutual deep grasping and attachment.** When they are separated in time, they give and experience happiness and sorrow.

**Jivas, due to their attachment to moha, raga, and dvesha, and pudgala-skandhas due to their inherent nature of being sticky, remain bound in the state of bondage, like a pair of atoms, by mutual deep grasping and attachment.** When they are separated from each other, then, due to the arising and passing away of the pudgala-body, they give happiness and sorrow as a result of their inherent nature, and in practice, they are merely the cause of the desired and undesired objects. The jivas, in practice, experience the fruits of the desired and undesired objects, which are obtained by the arising of the pudgala-karma, which are merely the cause of the happiness and sorrow that are the result of their inherent nature. Thus, the quality of the jiva as the experiencer is also explained.

**Hindi Time Explanation Gatha 67**

**Anvayaartha:** [Jivas are pudgala-bodies] The jiva and the pudgala-body [are mutually bound by deep grasping and attachment] [in a specific way] by mutual deep grasping, [mutually] bound, (when they are separated in time) when separated by time (they give and experience happiness and sorrow) they give and experience happiness and sorrow [i.e., the pudgala-body gives happiness and sorrow, and the jiva experiences it].

**Commentary:** It is said here that even though there is the single agency of the jiva and karma (only their own nature), in practice, the jiva does not contradict the experience of the fruits given by karma.

The jiva, due to its attachment to moha, raga, and dvesha, and the pudgala-skandha, due to its inherent nature of being sticky, [they] remain bound in the state of bondage, like a pair of atoms, [in a specific way] by mutual deep grasping and attachment. When they are separated from each other, then, due to the arising and passing away of the pudgala-body, they give happiness and sorrow as a result of their inherent nature, and in practice, they are merely the cause of the desired and undesired objects. The jivas, in practice, experience the fruits of the desired and undesired objects, which are obtained by the arising of the pudgala-karma, which are merely the cause of the happiness and sorrow that are the result of their inherent nature. Thus, the quality of the jiva as the experiencer is also explained.