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 211

पंचास्तिकाय प्राभृत हुआ है। इसमें भी दृष्टातं है-जैसे नानादर्पणोंमें देवदत्तके मुखकी उपाधिके वशसे अर्थात् दर्पणोंकी स्वच्छतामें मुख झलकनेसे नानादर्पणोंके पुद्गल ही नानामुखके आकारसे परिणमन कर गए हैं । देवदत्तका मुख अनेक मुखरूप नहीं परिणमन कर गया है। यदि ऐसा हो तो दर्पणमें स्थित मुखका प्रतिबिम्ब चैतन्य भावको प्राप्त होजावे सो ऐसा होता नहीं। इसी तरह एक चंद्रमा भी नानारूपसे नहीं परिणमन करता है तथा ब्रह्म नामका कोई भी एक पदार्थ दिखलाई नहीं पड़ता है जो चन्द्रमाकी तरह नाना प्रकार हो जायगा । इससे यह अभिप्राय है कि एक जीव नाना जीवोंमें नहीं बदल सकता है मात्र जाति अपेक्षा या साधारण गुणकी अपेक्षा सर्व जीय एक प्रकार है तथा यह जीय प्रय-दर्शन सान उपयोगकी अपेक्षा या संसारी और मुक्तकी अपेक्षा या भव्य और अभव्यकी अपेक्षा दो प्रकार है । सोई जीव ज्ञानचेतना, कर्मचेतना या कर्मफलचेतनाको अपेक्षा या उत्पाद व्यय प्रौव्यकी अपेक्षा या सम्यग्दर्शन, सम्यग्ज्ञान, सम्यग्चारित्रकी अपेक्षा या द्रव्य गुण पर्यायकी अपेक्षा तीन लक्षणधारी है । यद्यपि शुद्ध निश्चयनयसे निर्विकार, चिदानन्दमय एक लक्षण रखनेसे सिद्ध गतिमें रहनेका स्वभाव रखता है तथापि व्यवहारसे मिथ्यादर्शन और रागद्वेषादि भावोंमें परिणमन करता हुआ नरकादि चार गतियोंमें भ्रमण करनेवाला होनेसे चार प्रकार कहा गया है। यद्यपि निश्चयनयसे क्षायिकभाव और शुद्ध पारिणामिकभाव इन दो लक्षणोंको रखता है तथापि सामान्यसे औदयिक आदि पांच मुख्य भावोंका घरनेवाला होनेसे पांच प्रकार है तथा यही जीव छः उपक्रमसे युक्त है इससे छः प्रकार है। इस वाक्यका अर्थ यह है कि जिसमें विरुद्ध क्रम नष्ट हो गया हो उसको उपक्रम कहते हैं अर्थात् यह जीव ऊपर नीचे तथा चार दिशा-पूर्व, पश्चिम, दक्षिण, उत्तर इनमें मरणके अन्तम जाता है, जैसा कि कहा है-"अनुश्रेणि गतिः" कि जीवका गमन श्रेणीबद्ध होता है । टेढा विदिशाओंमें नहीं जाता है । इसी कारण छः प्रकार है । यही जीव द्रव्य स्यात् अस्ति, स्यात् नास्ति, स्यात् अस्तिनास्ति, स्यात् अवक्तव्य, स्यात् अस्ति अवक्तव्य, स्यात् नास्ति अवक्तव्य, स्यात् अस्तिनास्ति अवक्तव्य इन सात भंगोंसे सिद्ध किया जाता इससे सात प्रकार है । यद्यपि यह जीव निश्चयनयसे वीतराग लक्षणमय सम्यक्त्व आदि आठ गुणोंका आधार है तथापि व्यवहारसे ज्ञानावरणादि आठ कर्मोक आश्रव सहित है इससे आठ प्रकार है । यद्यपि यह जीव निर्विकल्प समाधिमें रहनेवालोंको निश्चयसे एक अखंड ज्ञानरूप प्रतिभासित होता है जो गुण सर्व जीवोंमें साधारण पाया जाता है तथापि व्यवहारसे नाना सुवर्णके पदार्थोमें फैले हुए सुवर्णकी तरह जीव, अजीव, आश्रव, बंध, संवर, निर्जरा, मोक्ष, पुण्य, पाप इन नौ पदार्थोमें व्यापनेसे नौ रूप है । यद्यपि निश्चयनयसे शुद्धबुद्ध एक लक्षणका घारी

Translation AI Generated

The five astikayas have been explained. In this, there is also an example - just as in various mirrors, due to the dependence on the face of Devadatta, i.e., the face being reflected in the cleanliness of the mirrors, the pudgalas of the various mirrors have undergone transformation in the form of various faces. The face of Devadatta has not undergone transformation into many forms of faces. If this were to happen, then the reflection of the face in the mirror would attain the state of consciousness, which does not happen. In the same way, one moon does not undergo transformation into various forms, and no single substance called Brahma is seen which would become of various types like the moon. This implies that one jiva cannot transform into various jivas, only the species aspect or the aspect of common qualities is one type for all jivas, and this jiva is of two types in terms of the aspect of perception-action, or the aspect of worldly and liberated, or the aspect of bhavya and abhavya. The same jiva is of three characteristics in terms of the aspect of knowledge-consciousness, karma-consciousness, or karma-result-consciousness, or the aspect of production-expenditure-maturity, or the aspect of samyagdarshan, samyagjnan, samyagcharitra, or the aspect of dravya-guna-paryaya. Although it possesses the nature of remaining in the state of Siddha-gati by possessing the single characteristic of being unchanging, pure, and full of knowledge and bliss, due to its wandering in the four gatis of hell, etc., due to its transformation in the states of mithyadarshan and emotions like raga and dvesha, it is said to be of four types. Although it possesses the two characteristics of being kshayika and pure parinamik, due to its dwelling in the five main bhavya states of audayika, etc., it is of five types. And the same jiva is of six types due to its being associated with six upkrama. The meaning of this statement is that the one in which the reverse order is destroyed is called upkrama, i.e., this jiva goes to the end of death in the upward, downward, and four directions - east, west, south, north, as it is said - "Anushreni gati" that the movement of the jiva is sequential. It does not go in crooked directions. For this reason, it is of six types. The same jiva is proved by the seven bhangas of dravya - syat asti, syat nasti, syat astinasti, syat avaktvy, syat asti avaktvy, syat nasti avaktvy, syat astinasti avaktvy, so it is of seven types. Although this jiva is the basis of eight qualities like samyaktva, etc., which are characterized by being free from attachment, etc., due to its being associated with eight karmas like jnana-avaran, etc., and asrava, it is of eight types. Although this jiva appears as one undivided knowledge-form in the state of nirvikalpa samadhi, which is a common quality found in all jivas, due to its pervading in nine substances like jiva, ajiv, asrava, bandha, samvara, nirjara, moksha, punya, papa, like gold spread in various gold substances, it is of nine forms. Although it is the possessor of the single characteristic of pure buddhi,