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 204

२००
षद्रव्य-पंचास्तिकायवर्णन कर्ता है, ऐसे ही जीव भी निश्चयसे अपने ही चैतन्य भावोंका कर्ता है। व्यवहारसे द्रव्यकर्मबंधका कर्ता है। यह पुद्गल द्रव्य जीवसम्बन्धी मिथ्यात्व रागादि भावके निमित्तसे संयुक्त होकर अपने कर्मरूप अवस्थाओंका कर्ता है। ऐसे ही जीव भी पूर्व कर्मकि उदयके निमित्तसे रागादि भावोंका कर्ता है। तथा यह जीव अकेला निर्विकार चिदानंदयय एक अनुभूतिसे रहित होता हुआ अपने परम चैतन्यके प्रकाशसे विपरीत अशुद्ध चेतकभावसे, शुद्ध बुद्ध एक स्वभाव परमात्म तत्त्वकी भावना से उत्पन्न जो सहज ही शुद्ध परम सुखका अनुभव रूप फल उससे विपरीत, सांसारिक सुख और दुःखके अनुभवरूप शुभ या अशुभ कर्मके फलको भोगता है यह तात्पर्य है ।।६८॥
इस तरह पूर्वगाथामें कर्मोक भोक्तापनेकी मुख्यतासे यहाँ कर्मका कर्ता और भोक्तापना दोनोंके संकोच कथनकी मुख्यतासे दो गाथाएं कहीं।
समय व्याख्या गाथा ६९ कर्मसंमुतामसुखेन
शु गतत् । एवं कत्ता भोत्ता होज्जं अप्पा सगेहि कम्मेहिं । हिंडदि पार-मपारं संसारं मोह-संछण्णो ।। ६९।।
एवं कर्ता भोक्ता भवनात्मा स्वकैः कर्मभिः ।।
हिंडते पारमपारं संसारं मोहसंछन्नः ।।६९।। एवमयमात्मा प्रकटितप्रभुत्वशक्तिः स्वकैः कर्मभिर्गृहीतकर्तृत्वभोक्तृत्वाधिकारोऽनादिमोहावच्छन्नत्वापादुपजातविपरीताभिनिवेशः अत्यस्तमितसम्यग्ज्ञानज्योतिः सांतमनंतं वा संसारं परिभ्रमतीति ।।६९॥
हिन्दी समय व्याख्या गाथा ६९ अन्वयार्थ ( एवं ) इस प्रकार ( स्वकैः कर्मभिः ) अपने कर्मोंसे ( कर्ता भोक्ता भवन् ) कर्ता भोक्ता होता हुआ ( आत्मा ) आत्मा ( मोहसंछन्नः ) मोहाच्छादित वर्तता हुआ ( पारम् अपारं संसारं ) सांत अथवा अनंत संसारमें ( हिंडते ) परिभ्रमण करता है।
टीका-यह, कर्मसंयुक्तपनेकी मुख्यतासे प्रभुत्वगुणका व्याख्यान है ।
इस प्रकार प्रगट प्रभुत्वशक्तिके कारण जिसने अपने कर्मों द्वारा कर्तृत्व एवं भोक्तृत्वका अधिकार ग्रहण किया है ऐसे इस आत्माको, अनादि मोहाच्छादितपनेके कारण विपरीत अभिनिवेशकी उत्पत्ति होनेसे समयग्ज्ञानज्योति अस्त हो गई है, इसलिये वह सांत अथवा अनंत संसारमें परिभ्रमण करता है ।।६९।।

Translation AI Generated

200
The one who describes the six substances and five astikayas is also the doer of his own conscious states. In practice, he is the doer of the karma-bond of the substance. This pudgala substance, being associated with the false views, attachment, etc., related to the jiva, is the doer of its karmic states. Similarly, the jiva is also the doer of attachment, etc., due to the arising of past karma. And this jiva, being alone, without any change, pure consciousness, bliss, and single experience, experiences the opposite of its own supreme consciousness, the impure conscious state, due to the pure knowledge, single nature, and the feeling of the supreme soul principle. It experiences the opposite of the natural, pure, supreme bliss, the fruit of the experience, in the form of worldly happiness and sorrow, the fruit of good or bad karma. This is the meaning. ||68||

In this way, the previous verse mainly spoke of the being who experiences karma. Here, two verses are spoken mainly about the contraction of the statement of both the doer and the experiencer of karma.

Time Explanation Verse 69 Karma-sammutam asukhena
Shu gatat. Evam katta bhotta hojjam appa sagehi kammehi. Hinddi par-mapar samsaram moh-sanchhanno. ||69||

Evam karta bhotta bhavanatma svakai karmabhih. ||
Hindate param aparam sansaram mohasanchannah. ||69|| Evam ayamatma prakatitaprabhutvashakti svakai karmabhir grihitakartrivatvabhoktrivatvadhikaroanadhimohaavachchannatvaapadupajatavipiritabhiniveshah atyasamit samyaggyanajyoti santmanant v sansaram paribhramatīti. ||69||

Hindi Time Explanation Verse 69 Anvayarth (evam) in this way (svakai karmabhih) by his own karma (karta bhotta bhavan) being the doer and experiencer (atma) the soul (mohasanchannah) being covered by delusion (param aparam sansaram) in the finite or infinite world (hindate) wanders.

Commentary - This is an explanation of the dominant quality of the power of the soul due to its association with karma.

In this way, due to the manifested power of the soul, which has taken the authority of being the doer and experiencer through its own karma, this soul, due to its being covered by the delusion of the beginningless, has given rise to opposite attachment, and the light of right knowledge has been extinguished, therefore, it wanders in the finite or infinite world. ||69||