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 202

१९८
षड्द्रव्य-पंचास्तिकायवर्णन मिथ्यादृष्टि हैं अर्थात् जो निर्विकार चिदानंदमय एक स्वभावरूप जीवको और मिथ्यात्व रागादि भावोंको एक रूप ही मानते हैं और जो मिथ्याज्ञानी हैं अर्थात् जिनको यह ज्ञान है कि जीव राग द्वेष मोहादिरूप ही होते हैं तथा जो मिथ्याचारित्री हैं अर्थात् जो अपनेको रागादिके परिणमनमें ही रत रखते हैं ऐसे मिथ्यादर्शन ज्ञान चारित्र में परिणमन करते हुए जीव अभ्यंतरमें अशुद्ध निश्चयसे हर्ष या विषादरूप तथा व्यवहारसे बाहरी पदार्थासं नानाप्रकार इष्ट अनिष्ट इन्द्रियोंके विषयोंके प्राप्तिरूप मधुर या कटुक विषके रसके आस्वादरूप सांसारिक सुख या दुःखको, वीतराग परमानंदमय सुखामृतके रसास्वादके भोगको न पाते हुए भोगते हैं । निश्चयसे तो वे अपने भावोंको ही भोगते हैं, व्यवहारसे वे पदार्थोको भोगते हैं ऐसा अभिप्राय जानना ।।६७।। . इस प्रकार कर्मसंयोगको मुख्यतासे गाथा कहीं ।
समय व्याख्या गाथा ६८ कर्तृत्वभोक्तृत्वव्याख्योपसंहारोऽयम् । तम्हा कम्मं कत्ता भावेण हि संजुदोध जीवस्स । भोत्ता हु हवदि जीवो चेदग-भावेण कम्मफलं ।।६८।।
तस्मात्कर्मकर्तृभावेन हि संयुतमथ जीवस्य ।
भोक्ता तु भवति जीवश्चतकभावेन कर्मफलम् ।।६८।। तत एतत् स्थितं निश्चयेनात्मनः कर्तृ, व्यवहारेण जीवभावस्य, जीवोऽपि निश्चयेनात्मभावस्य कर्ता, व्यवहारेण कर्मण इति । यथात्रोभयनयाभ्यां कर्म कर्तृ, तथैकेनापि नयेन न भोक्तृ । कुतः ? चैतन्यपूर्वकानुभूतिसद्भावाभावात् । ततश्चेतनत्वात् केवल एव जीवः कर्म-फलभूतानां कथंचिदात्मनः सुखदुःखपरिणामानां कथंचिदिष्टानिष्टविषयाणां भोक्ता प्रसिद्ध इति ।।६७।।
हिन्दी समय व्याख्या गाथा ६८ अन्वयार्थ—-[तस्मात् ] इसलिये [अथ जीवस्य भावेन हि संयुतम् ] जीवके भावसे संयुक्त ( निमित्त सहित ) ऐसा ( कर्म ) कर्म ( द्रव्यकर्म ) ( कर्तृ ) कर्ता है (निश्चयसे अपना कर्ता और व्यवहारसे जीवभावका कर्ता, परन्तु वह भोक्ता नहीं है)। ( ४ ) और ( जीवः ) ( मात्र ) जीव ही ( चेतकभावके कारण ) ( कर्मफलम् ) कर्मफलका ( भोक्ता ) भोक्ता होता है।

Translation AI Generated

## Verse 198:

**Description of the Six Substances and Five Astikayas**

The **Mithyadrishti** (false-sighted) view is that which considers the **Jiva** (soul) to be one with the **Nirvikar** (unchanging), **Chidananda** (blissful consciousness), **Ek-Swabhav** (one nature), and **Mithyatva** (falsehood), **Raga** (attachment), and other **Bhavas** (emotions) as one. They are **Mithyajnani** (false-knowers) who believe that the **Jiva** is inherently **Raga** (attachment), **Dvesha** (aversion), **Moha** (delusion), etc. They are **Mithyachari** (false-conduct) who engage in the **Parinamana** (transformation) of **Raga** (attachment) and other **Bhavas** (emotions). Such **Mithyadarshana** (false-view), **Mithyajnana** (false-knowledge), and **Mithyacharita** (false-conduct) lead the **Jiva** to experience inner **Ashuddha** (impure) **Nischya** (certainty) in the form of **Harsha** (joy) or **Vishada** (sorrow). In their **Vyavahara** (practical life), they experience external objects as **Ista** (desirable) or **Anishta** (undesirable) through their senses, and they experience the taste of **Madhur** (sweet) or **Katuk** (bitter) like the taste of poison, which manifests as worldly **Sukha** (pleasure) or **Dukha** (pain). They do not experience the **Vitraaga** (detachment), **Paramananda** (supreme bliss), **Sukhamrita** (nectar of happiness), and **Rasaasvada** (taste of bliss). They experience their own **Bhavas** (emotions) internally, and they experience objects externally. This is the meaning to understand.

## Verse 68:

**Timely Explanation**

This verse explains the **Kartṛtva** (agency) and **Bhoktṛtva** (enjoyment).

**Translation:**

Therefore, **Karma** (action) is connected to the **Jiva** (soul) as the **Karta** (agent) in the **Bhavas** (emotions). The **Jiva** is the **Bhoktā** (enjoyer) of the **Karmaphala** (fruits of action) due to the **Chetak** (consciousness) **Bhavas** (emotions).

**Explanation:**

Therefore, **Karma** (action) is connected to the **Jiva** (soul) as the **Karta** (agent) in the **Bhavas** (emotions). The **Jiva** is the **Bhoktā** (enjoyer) of the **Karmaphala** (fruits of action) due to the **Chetak** (consciousness) **Bhavas** (emotions).

**Conclusion:**

Thus, it is established that the **Jiva** is the **Karta** (agent) of its own **Bhavas** (emotions) in **Nischya** (certainty) and the **Karta** (agent) of the **Jiva** (soul) in **Vyavahara** (practical life). The **Jiva** is also the **Karta** (agent) of its own **Bhavas** (emotions) in **Nischya** (certainty) and the **Karta** (agent) of **Karma** (action) in **Vyavahara** (practical life). Just as **Karma** (action) is the **Karta** (agent) in both **Nischya** (certainty) and **Vyavahara** (practical life), it is not the **Bhoktā** (enjoyer) in either. Why? Because it lacks the **Chetanya** (consciousness) and **Anubhuti** (experience) that are necessary for **Sadbhavas** (existence). Therefore, only the **Jiva** (soul), due to its **Chetanatva** (consciousness), is the **Bhoktā** (enjoyer) of the **Karmaphala** (fruits of action), which are the **Sukha** (pleasure) and **Dukha** (pain) that arise from the **Jiva** (soul) itself, and the **Ista** (desirable) and **Anishta** (undesirable) objects.

**Hindi Explanation:**

**Anvayarth:**

Therefore, **Karma** (action) is connected to the **Jiva** (soul) as the **Karta** (agent) in the **Bhavas** (emotions). The **Jiva** is the **Bhoktā** (enjoyer) of the **Karmaphala** (fruits of action) due to the **Chetak** (consciousness) **Bhavas** (emotions).

**Explanation:**

Therefore, **Karma** (action) is connected to the **Jiva** (soul) as the **Karta** (agent) in the **Bhavas** (emotions). The **Jiva** is the **Bhoktā** (enjoyer) of the **Karmaphala** (fruits of action) due to the **Chetak** (consciousness) **Bhavas** (emotions).

**Conclusion:**

Thus, it is established that the **Jiva** is the **Karta** (agent) of its own **Bhavas** (emotions) in **Nischya** (certainty) and the **Karta** (agent) of the **Jiva** (soul) in **Vyavahara** (practical life). The **Jiva** is also the **Karta** (agent) of its own **Bhavas** (emotions) in **Nischya** (certainty) and the **Karta** (agent) of **Karma** (action) in **Vyavahara** (practical life). Just as **Karma** (action) is the **Karta** (agent) in both **Nischya** (certainty) and **Vyavahara** (practical life), it is not the **Bhoktā** (enjoyer) in either. Why? Because it lacks the **Chetanya** (consciousness) and **Anubhuti** (experience) that are necessary for **Sadbhavas** (existence). Therefore, only the **Jiva** (soul), due to its **Chetanatva** (consciousness), is the **Bhoktā** (enjoyer) of the **Karmaphala** (fruits of action), which are the **Sukha** (pleasure) and **Dukha** (pain) that arise from the **Jiva** (soul) itself, and the **Ista** (desirable) and **Anishta** (undesirable) objects.