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 203

पंचास्तिकाय प्राभृत टीका--यह, कर्तृत्व और शोनापकी का खाका उपसंहार है।
इसलिये ( पूर्वोक्त कथनसे ) ऐसा निश्चित हुआ कि--कर्म निश्चयसे अपना कर्ता है, व्यवहारसे जीव भावका कर्ता हैं, जीव भी निश्चयसे अपने भावका कर्ता है, व्यवहारसे कर्मका कर्ता है।
जिस प्रकार यहाँ दोनों नयोंसे कर्म कर्ता है, उसी प्रकार एक भी नयसे वह भोक्ता नहीं है। किसलिये? क्योंकि उसे चैतन्यपूर्वक अनुभूतिका सद्भाव नहीं है। इसलिये चेतनपनेके कारण मात्र जीव ही कर्मफलका—कथंचित् आत्माके सुखदुःखपरिणामोंका और कथंचित् इष्टानिष्ट विषयोंका-भोक्ता प्रसिद्ध है ।।६८।।
संस्कृत तात्पर्यवृत्ति गाथा ६८ अथ कर्तृत्वभोक्तृत्वोपसंहार: कथ्यते । तम्हा-यस्मात्पूर्वोक्तनविभागेन जीवकर्मणोः परस्परोपादानकर्तृत्वं नास्ति तस्मात्कारणात्, कम्म कत्ता-कर्म कर्तृ भवति । केषां । निश्चयेन स्वकीयभावानां व्यवहारेण रागादिजीवभावानां जीवोपि व्यवहारेण द्रव्यकर्मभावानां निश्चयेन स्वकीयचैतन्यभावानां । कथं भूतं सत्कर्म स्वकीयभावानां कर्तृ भवति । संजुदा-संयुक्तं, अध-अथो। केन संयुक्तं । भावेण मिथ्यात्व रागादिभावेन परिणामेन, जीवस्य-जीवस्य जीवोपि कर्मभावेन संयुक्त इति भोक्ता दु-भोक्ता पुन: । हवदि भवति । कोसौ । जीवो-निर्विकारचिदानंदैकानुभूतिरहितो जीवः । केन कृत्वा । चेदगभावेण-परमचैतन्यप्रकाशविपरीतेनाशुद्धचेतकभावेन । किं भोक्ता भवति । कम्मफलं. शुद्धबुद्ध कस्वभावपरमात्मतत्त्वभावनोत्पत्रं यत्सहजशुद्धपरमसुखानुभवनफलं तस्माद्विपरीतं सांसारिकसुखदुःखानुभवनरूपं शुभाशुभकर्मफलमिति भावार्थ: ।।६८।। एवं पूर्वगाथा कर्मभोक्तृत्वमुख्यत्वेन, इयं तु गाथा कर्मकर्तृत्वभोक्तृत्वयोरुपसंहारमुख्यत्वेनेति गाथाद्वयं गतं ।
हिन्दी तात्पर्यवृत्ति गाथा ६८ उत्थानिका-आगे कर्ता भोक्तापनेका कथन संकोच करते हैं ।
अन्ययसहित सामान्यार्थ-( तम्हा) इसलिये ( कम्म) द्रव्यकर्म ( जीवस्स ) जीवके [ भावेण संजुदो] भावसे संयोग होता हुआ [हि] निश्चयसे [कत्ता] अपनी कर्मरूप अवस्थाओंका कर्ता है ( अध) ऐसे ही जीव भी द्रव्यकर्मके उदयके निमित्तसे अपने रागादि भावों का कर्ता है (दु) परंतु [जीवो] जीव अकेला ( चेदगभावेण) अपने अशुद्ध चेतनभावसे ( कम्मफलं) कर्मोक फलका [ भोत्ता] भोगनेवाला ( हवदि) हो जाता है ।
विशेषार्थ-क्योंकि पहले यह कह चुके हैं कि निश्चयसे जीव द्रव्य कर्मका उपादान कारण नहीं है और द्रव्यकर्म जीवके भावका उपादान कारण नहीं है इसलिये द्रव्यकर्म उपादानरूप अपने ज्ञानावरणादि परिणामोंका कर्ता है । व्यवहारसे जीवके रागादि भावोंका

Translation AI Generated

This commentary on the Panchaastikaya is a summary of the concepts of agency and experience.

Therefore (from the previous statements), it is established that karma is the agent of its own state by certainty, and the agent of the states of the living being by convention. The living being is also the agent of its own state by certainty, and the agent of karma by convention.

Just as karma is the agent in both ways, it is not the experiencer in any way. Why? Because it does not have the capacity for conscious experience. Therefore, due to its consciousness, only the living being is known as the experiencer of the fruits of karma - in some ways, the results of happiness and suffering in the soul, and in some ways, the objects of desire and aversion. ||68||

**Sanskrit Commentary:**

Verse 68: Now, the conclusion regarding agency and experience is stated. Therefore, because there is no mutual dependence between the living being and karma as stated earlier, karma is the agent of karma. Of what? By certainty, of its own states, and by convention, of the states of the living being like attachment, etc. The living being is also the agent of the states of material karma by convention, and by certainty, of its own conscious state. How does karma become the agent of its own states? It is combined with its states, like the states of false perception, attachment, etc., and the living being is combined with the state of karma. Therefore, the living being is the experiencer. Who is the experiencer? The living being, devoid of the single experience of pure consciousness and bliss. By what is it the experiencer? By its impure conscious state, which is opposite to the supreme light of consciousness. What does it experience? The fruits of karma, which are the results of the pure and wise nature of the supreme soul, and which are the natural experience of pure and supreme bliss. Therefore, the opposite of this is the experience of worldly happiness and suffering, which is the fruit of good and bad karma. ||68||

Thus, the previous verse focused primarily on the experience of karma, while this verse focuses primarily on the conclusion regarding the agency and experience of karma. These two verses together complete the discussion.

**Hindi Commentary:**

Verse 68: The following verses summarize the various statements about the agent and the experiencer.

General Meaning: Therefore (tamha), material karma (kamma) is the agent of its own states (bhaaveṇ sanjudo) by certainty (hī), and the agent of the states of the living being (jīvasa) by convention (adha). Similarly, the living being is also the agent of its own states of attachment, etc., due to the arising of material karma (du). But, the living being (jīvo) alone, due to its impure conscious state (chedagabhaaveṇ), becomes the experiencer (bhotta) of the fruits of karma (kammaphala).

Specific Meaning: Because we have already stated that the living being is not the material cause of material karma, and material karma is not the material cause of the states of the living being, therefore, material karma is the agent of its own states of knowledge-obscuration, etc., which are its material causes. By convention, it is the agent of the states of attachment, etc., of the living being.