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 201

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पंचास्तिकाय प्राभृत
१९७ द्रव्यकर्मके उदयसे संपादित इष्टानिष्ट विषयोंके भोक्ता होनेकी अपेक्षा व्यवहारसे, उस प्रकारका [सुखदुःखरूप] फल भोगते हैं । इस प्रकार जीवके भोक्तृत्वगुणका भी व्याख्यान हुआ ॥६७।।
संस्कृत तात्पर्यवृत्ति गाथा ६७ अथाकृतकर्मण: कथं फलं भुक्ते जीव इति योसौ पूर्वपक्षः कृतस्तत्र फलभोक्तृत्वविषये नयविभागेन युक्तिं दर्शयति, जीवा पोग्गलकाया-जीवकाया: पुद्गलकायाश्च । कथंभूताः । अण्णोण्णागाढगहणपडिबद्धा-अन्योन्यावगाढग्रहणप्रतिबद्धाः स्वकीयस्वकीयरागादिस्रिग्धरूक्षादिपरिणामनिमित्तेन पूर्वमेवान्योन्यावगाहेन संश्लिष्टरूपेण प्रतिबद्धाः संतः तिष्ठन्ति तावत्। काले विजुज्जमाणाउदयका स्वकीयफलं दत्वा तिनुजारा निर्जशं गतः किं कुर्वन्ति । दिति-निर्विकारचिदानंदैकस्वभावजीवस्य मिथ्यात्वरागादिभिः सहैकत्वरुचिरूपं मिथ्यात्वं तैरेव सहकत्वप्रतिपत्तिरूपं मिथ्याज्ञानं तथैवैकत्वपरिणतिरूपं मिथ्याचारित्रमिति मिथ्यात्वादिबयपरिणतजीवानां पुद्गलाः कर्तारो ददति प्रयच्छति । किं ददति ? सुहदुक्खं-अनाकुलत्वलक्षणपारमार्थिकसुखाद्विपरीतं परमाकुलत्वोत्पादकमभ्यंतरे निशयेन हर्षविषादरूपं व्यवहारे पुनर्वहिर्विषये विविधेष्टानिष्टेन्द्रियविषयप्राप्तिरूपं कटुकविषरसास्वादस्वभावं सांसारिकसुखदु:खं भुजंति-वीतरागपरमाहादैकरूपसुखामृतरसास्वादभोजनरहिता जीवा निश्चयेन भावरूपं व्यवहारेण द्रव्यरूपं च भुजंते सेवंत इत्यभिप्राय: ।।६७।। एवं भोक्तृत्वव्याख्यानमुख्यत्वेन गाथा गता।
हिन्दी तात्पर्यवृत्ति गाथा ६७ उत्थानिका-आगे शिष्यने जो पूर्वपक्ष किया था कि बिना किये हुए कर्मोंका फल जीव किस तरह भोगता है उसीका उत्तर नय विभागसे जीव फलको भोगता है-ऐसा युक्तिपूर्वक दिखाते हैं।
अन्वयसहित सामान्यार्थ-( जीवा ) संसारी जीव और ( पुग्गलकाया) द्रव्य कर्मवर्गणाओंके पुंज ( अण्णोण्णागाढगहणपडिबद्धा) परस्पर एक दूसरेमें गाढ़ रूपसे बंध रहे हैं [काले ] उदयकालमें [विजुज्जमाणा ] पुद्गल जीवके वियोग पाते हुए [ सुहदुक्खं] साता या असाता रूप सुख दुःख [दिति ] देते हैं [ भुंजंति ] तब जीव उनको भोगते हैं ।
विशेषार्थ-संसारी जीवोंके अपने-अपने रागादि परिणामोंके तथा पदलोंमें स्निग्ध रुक्ष गुणके कारण द्रव्य कर्मवर्गणाएं जीवके प्रदेशोंमें जो पहलेसे ही बंधी हुई होती हैं वे ही अपनी स्थितिके पूरी होते हुए उदयमें आती हैं तब अपने-अपने फलको प्रगट कर झड़ जाती हैं-उसी समय वे कर्म अनाकुलता लक्षण जो पारमार्थिक सुख है उससे विपरीत परम आकुलताको उत्पन्न करनेवाले सुख तथा दुःखको उन जीवोंको मुख्यतासे देती हैं जो

Translation AI Generated

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The **Pancastikaya** (five-fold body) beings, from the **Udayase** (arising) of the **Dravyakarma** (matter-karma), experience the **Iṣṭāniṣṭa** (desirable and undesirable) objects, as per their **Vyavahara** (practical experience), and experience the fruits of **Sukha** (happiness) and **Duḥkha** (suffering) in that way. Thus, the **Bhoktṛtva** (experiencer) quality of the **Jiva** (soul) has also been explained. ||67||

**Sanskrit Commentary:**

Verse 67: The previous argument was made that how does the Jiva experience the fruits of **Akṛtakarma** (unperformed actions). There, the **Naya** (principle) division is used to show the logic regarding the **Phalabhoktṛtva** (fruit-experiencer) aspect. The Jivas are **Poggalakāya** (body of matter) and **Jīvakāya** (body of soul) and **Pudgalakāya** (body of matter). How are they? **Aṇṇoṇṇāgāḍhagahaṇapaḍibaddhā** (mutually bound by strong grasping), they are bound together by their own **Rāga** (attachment) etc. **Srigdharaūkṣa** (smooth and rough) etc. **Pariṇāma** (transformations) due to their previous **Anyonyāvagāha** (mutual penetration). They remain in this bound state. When they **Vijujjāmāṇaudayakā** (arise and become manifest), they give their own fruits and **Tinujārā** (leave their traces) and **Nirjaśa** (become inactive). What do they do? The **Diti** (give) **Nirvikāra** (unchanging) **Cidānanda** (bliss of consciousness) **Ekasvabhāva** (one nature) Jiva, due to **Mithyātvārāga** (false attachment) etc., has **Mithyātvam** (falsehood) in the form of **Ekatvaruci** (desire for oneness), **Mithyājnāna** (false knowledge) in the form of **Ekatvapratipatti** (understanding oneness), and **Mithyācāritra** (false conduct) in the form of **Ekatvapariṇati** (transformation into oneness). Thus, the **Pudgalas** (matter) of the **Mithyātvādi** (falsehood etc.) **Bayaparina** (transformed) Jivas are the **Kartāra** (doers) and **Dadati** (give). What do they give? **Suhadukkha** (happiness and suffering) - **Anākulata** (unperturbed) **Lakṣaṇapāramārthikasukha** (true happiness) - **Vipirīta** (opposite) **Paramākulata** (extreme perturbation) - **Utpādaka** (producing) **Abhyantaranisaye** (in the inner determination) **Harṣaviṣāda** (joy and sorrow) - **Vyavahāre** (in practical experience) **Punaḥ** (again) **Bahirviṣaye** (in external objects) **Vivideṣṭāniṣṭendriyaviṣayaprapti** (acquisition of various desirable and undesirable sense objects) - **Kaṭukaviṣarasāsvādasvabhāva** (bitter and poisonous taste) - **Sāṃsārikasukhaduḥkha** (worldly happiness and suffering) - **Bhujamti** (experience) - **Vītarāga** (free from attachment) **Paramāhādaika** (supreme bliss) **Rūpasukhamṛtarasāsvādabhojanarahitā** (devoid of the taste of the nectar of supreme bliss) **Jīvā** (souls) **Niścaye** (in determination) **Bhāvarūpa** (form of feeling) **Vyavahāreṇa** (in practical experience) **Dravyarūpa** (form of matter) **Cha** (also) **Bhujamte** (experience) **Sevanti** (enjoy) - this is the meaning. ||67||

Thus, the explanation of **Bhoktṛtva** (experiencer) is primarily contained in this verse.

**Hindi Commentary:**

Verse 67: The **Uthānika** (introduction) - the previous argument made by the student was that how does the Jiva experience the fruits of **Akṛtakarma** (unperformed actions). The answer to this is given through the **Naya** (principle) division, showing that the Jiva experiences the fruits.

**Anvaya** (word order) with **Sāmānyārtha** (general meaning): (**Jīvā**) the worldly Jivas and (**Puggalakāya**) the **Dravyakarma** (matter-karma) groups (**Aṇṇoṇṇāgāḍhagahaṇapaḍibaddhā**) are mutually bound together in a strong way. [**Kāle**] at the time of **Udayakāla** (arising) [**Vijujjāmāṇā**] the **Pudgalas** (matter) become separated from the Jiva and [**Suhadukkha**] give happiness and suffering in the form of **Sāta** (good) or **Asāta** (bad) [**Diti**] give [**Bhujamti**] then the Jivas experience them.

**Viśeṣārtha** (specific meaning): Due to their own **Rāga** (attachment) etc. **Pariṇāma** (transformations) and the **Srigdharaūkṣa** (smooth and rough) qualities in the **Padalas** (matter), the **Dravyakarma** (matter-karma) groups are already bound to the **Pradeśas** (regions) of the Jivas. When they become complete in their state and arise in **Udayakāla** (arising), they manifest their own fruits and fall away. At that time, those **Karmas** (actions) give **Suhadukkha** (happiness and suffering) to those Jivas, primarily those which are **Anākulata** (unperturbed) - **Lakṣaṇapāramārthikasukha** (true happiness) - **Vipirīta** (opposite) - **Paramākulata** (extreme perturbation) - **Utpādaka** (producing).