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 205

पंचास्तिकाय प्राभृत
२०१ संस्कृत तात्पर्यवृत्ति गाथा ६९ अथ पूर्वं भणितमपि प्रभुत्वं पुनरपि कर्मसंयुक्तत्वमुख्यत्वेन दशयति, एवं कत्ता भोक्ता होज्जं निश्चयेन कर्मकर्तृत्वभोक्तृत्वरहितोपि व्यवहारेणैवं पूर्वोक्तनयविभागेन कर्ता भोक्ता च भूत्वा । स कः । अप्पा-आत्मा । कै कारणभूतैः । सगेहि कम्मेहि--स्वकीयशुभाशुभद्रव्याभावकर्मभिः । एवंभृतं: सन् किं करोति । हिंडदि-हिंडते भ्रमति । कं । संसारं निश्चयनयेनानंतसंसारव्याप्तिरहितत्वेनानंतज्ञानादिगुणाधारात्परमात्मनो विपरीतं चतुर्गतिसंसारं | पुनरपि किं विशिष्टं । पारमपारंभव्यापेक्षया सपारं अभव्यापेक्षया त्वपारं । पुनरपि कथंभूतः स आत्मा ? मोहसंछण्णो-विपरीताभिनिवेशोत्पादकमोहरहितत्वेन निश्चयेनानंतसद्दर्शनादिशुद्धगुणोपि व्यवहारेण दर्शनचारित्रमोहसंच्छन्न प्रच्छादित इत्यभिप्राय: ।।६९|| एवं कर्मसंयुक्तत्वमुख्यत्वेन गाथा गता।
हिन्दी तात्पर्यवृत्ति गाथा ६९ उत्थानिका-आगे पहले जिस प्रभुत्व स्वभावको बताया था उसीको फिर संयोगपनेकी मुख्यतासे बताते हैं
अन्वयसहित सामान्यार्थ-( एवं ) जैसा ऊपर कह चुके हैं इस तरह [ अप्या ] यह संसारी आत्मा ( सगेहिं कम्मेहिं) अपने ही शुभ अशुभ भाव कर्मोके द्वारा [ कत्ता] कर्ता (भोत्ता) और भोक्ता ( होज्झं) हो करके ( मोहसंछण्णो) मोह या मिथ्यादर्शनसे छाया हुआ ( पारम् ) पार होने योग्य ( अपारं) अथवा न पार होने योग्य ( संसारं ) संसारमें ( हिंडति) भ्रमण किया करता है ।
विशेषार्थ-यद्यपि निश्चयनयसे भाव कर्म और द्रव्य कर्मका कर्ता तथा भोक्ता जीव नहीं है किन्तु अपने शुद्ध भावका ही कर्ता और भोक्ता है तथापि व्यवहारसे ही जैसा पहले कह चुके हैं अशुद्ध निश्चयनयसे अपने ही शुभ अशुभ भावोंका और व्यवहारसे शुभ अशुभ द्रव्य कर्मोका कर्ता और भोक्ता हुआ इस चार गतिमय संसारमें भ्रमण किया करता है । यह संसार निश्चयनयसे अनंत संसारकी व्याप्तिसे रहित होनेके कारण अनंत ज्ञानादिगुणोंके आधारभूत परमात्मासे विपरीत है तथा भव्यकी अपेक्षा पर होने योग्य तथा अभव्यकी अपेक्षा पार होने योग्य नहीं है । यह संसारी आत्मा निश्चयनयसे विपरीत अभिप्रायको पैदा करनेवाले मोहसे रहित है और अनंत सम्यग्दर्शन आदि शुद्ध गुणोंका धारी है तो भी व्यवहारसे दर्शनमोह और चारित्रमोहकर्मसे आच्छादित होता है ।।६९।।

Translation AI Generated

**Verse 69**

**Sanskrit Commentary:**

The verse reiterates the previous statement about the dominance of karma, emphasizing its primary role. It explains that the soul, though not truly the doer or enjoyer of karma in absolute terms, is considered so in conventional terms. This is due to the soul's association with karma, as explained in the previous sections. The soul, thus, becomes the doer and enjoyer. Who is this soul? It is the **ap-atma** (individual soul). What are the causes of this? It is due to the **sangehi kammehi** (karmas of its own, both auspicious and inauspicious). What does the soul do, thus burdened? It **hindadi** (wanders, wanders, roams). Where does it wander? In **samsara** (the cycle of birth and death), which is finite, unlike the infinite samsara of the liberated soul. What is the specific nature of this samsara? It is **param** (transcendable) for the **bhavya** (those destined for liberation) and **aparam** (untranscendable) for the **abhavya** (those not destined for liberation). What is the nature of the soul? It is **mohasanchanno** (obscured by delusion), meaning that though it is free from delusion in absolute terms, it is still considered to be veiled by delusion in conventional terms. This is because it is still subject to **darshanacharitramohasanchanna** (delusion in perception, conduct, and knowledge).

**Hindi Commentary:**

The verse reiterates the dominance of karma, as explained earlier.

**General Meaning with Anvaya:**

Just as we have said before, this worldly soul, due to its own auspicious and inauspicious karmas, becomes the doer, enjoyer, and experiencer. It is obscured by delusion and wanders in the cycle of birth and death, which is transcendable for those destined for liberation and untranscendable for those not destined for liberation.

**Specific Meaning:**

Although the soul is not truly the doer or enjoyer of karma in absolute terms, it is considered so in conventional terms. This is because it is the doer and enjoyer of its own pure nature, and also because it is the doer and enjoyer of its own auspicious and inauspicious karmas in conventional terms. It wanders in this cycle of four births, which is finite and different from the infinite samsara of the liberated soul. This soul is free from delusion in absolute terms, but is still considered to be veiled by delusion in conventional terms, as it is still subject to delusion in perception, conduct, and knowledge.