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 263

पंचास्तिकाय प्रामृत हैं। उसके अभावके कारण सिद्धोंको निष्क्रियपना है। पुद्गलोंको सक्रियपनेका बहिरंग साधन परिणामनिष्पादक काल है, इसलिये पुद्गल कालकरणवाले हैं।
कर्मादिककी भांति कालका अभाव नहीं होता, इसलिये सिद्धोंकी भांति पुद्गलोंको निष्क्रियपना नहीं होता ।।९८।।
संता०-अथ द्रव्याणां सक्रियनिष्क्रियत्वं कथयति, जीवाः पुद्गलकाया सह सकिरिया हवंति-सक्रिया भवंति । कथं । सह । सह कोर्थः । बहिरंगसहकारिकारणैः सहिताः । ण य सेसान च जीवपुद्गलाभ्यां शेषद्रवयाणि सक्रियाणि । जीवानां सक्रियत्वे बहिरंगनिमित्तं कथ्यते । पोग्गलकरणा जीवा—मनोवचनकायव्यापाररूपक्रियापरिणतैनि:क्रियनिर्विकारशुद्धात्मानुभूतिभावनाच्युतै वैये समुपार्जिता: कर्मनोकर्मपुद्गलास्त एव करणं कारणं निमित्तं येषां ते जीवाः पुद्गलकारणा भयंते । खंदा-स्कंधा स्कंधशब्देनात्र स्कंधाणुभेदभित्रा द्विधा पुद्गला गृह्यन्ते । ते च कथंभूता: ? सक्रिया: । कै:कृत्वा ? कालकरणेहि-परिणामनिवर्तककालाणुद्रव्यैः खलु स्फुटं । अत्र यथा शुद्धात्मानुभूतिबलेन कर्मक्षये जाते कर्मनोकर्मपुद्गलानामभावात्सिद्धानां नि:क्रियत्वं भवति, न तथा पुद्गलानां । कस्मात् ? कालस्य सर्वदैव वर्णवत्या मूर्त्या रहितत्वादमूर्तस्य विद्यमानत्वदिति भावार्थ: ।।९८।। एवं सक्रियनिष्क्रियत्वमुख्यत्वेन गाथा गता।
हिंदी ता०-उत्थानिका-आगे द्रव्यों में क्रियावानपना और निःक्रियापना बताते हैं
अन्वयसहित सामान्यार्थ-( जीवा ) जीव और ( पोग्गलकाया) पुदलकाय ये दो द्रव्य (सह) बाहरी कारणोंके होनेपर ( सक्किरिया) क्रिया सहित ( हवंति) होते हैं ( सेसा) शेष चार द्रव्य (ण य) क्रियावान नहीं है । ( जीवा) जीव ( पुग्गलकरणा) पुगलोंकी सहायतासे और ( खंधा) पुद्गलोंके स्कन्ध ( खलु ) वास्तवमें ( कालकरणा दु) कालद्रव्यके कारणसे क्रियावान होते हैं।
विशेषार्थ-जीवोंने क्रिया रहित निर्विकार शुद्धात्माके अनुभवकी भावनासे गिरकर अपने मन, वचन, कायकी हलनचलन क्रियाकी परिणतियोंसे जो द्रव्यकर्म या नोकर्म पुद्गल एकत्र किये हैं वे ही जीवोंकी क्रिया कारण हैं तथा पुरलोंके स्कन्ध और परमाणु इन दो प्रकारके पुद्रलोके परिणमन होनेमें बाहरी कारण कालाणुरूप द्रव्य हैं, उनके निमित्तसे ये क्रियावान होते हैं। यहाँ यह तात्पर्य है कि जीव जो शुद्धात्मानुभवकी भावनाके बलसे कर्मोका क्षयकर तथा सर्व द्रव्यकर्म और नोकर्म पुदलोंका अभाव करके सिद्ध हो जाते हैं
और तब वे क्रियारहित होजाते हैं ऐसा पुगलोंमें नहीं होता है, क्योंकि काल जो वर्णादिसे रहित अमूर्तिक है सो सदा ही विद्यमान रहता है । उनके निमित्तसे पुद्गल यथासम्भव क्रिया करते रहते हैं ।।९८ ।।
इस तरह सक्रिय निःक्रियपनेकी मुख्यतासे गाथा समाप्त हुई।

Translation AI Generated

The five Astikayas are the source of amrita (nectar). Their absence is the reason for the inactivity of the Siddhas. The external means of activating the pudgalas is the result-producing time, therefore the pudgalas are time-conditioned.

Just as karma and other things do not have an absence, similarly, the pudgalas do not have inactivity like the Siddhas. ||98||

**Commentary:**

Here, the active and inactive nature of the substances is explained. The jivas (souls) are active along with the pudgalakaya (body of pudgalas). How? Along with (saha). What is the meaning of saha? Along with external cooperating causes. The remaining four substances are not active along with the jivas and pudgalas. The external cause of the activity of the jivas is explained. The jivas are pudgalakarna (caused by pudgalas) - they have acquired karma and non-karma pudgalas due to their actions of mind, speech, and body, which are the result of their experience of pure self-awareness, and their deviation from that experience. These are the cause, reason, and reason for their activity.

Here, the word skandha (aggregate) refers to two types of pudgalas: skandha (aggregate) and skandhanu (atomic). What are they like? Active. By what? By the time-conditioning (kalakarna) - the time-substance that is the cause of change. It is clear that just as the Siddhas become inactive due to the absence of karma and non-karma pudgalas when karma is destroyed by the power of pure self-awareness, so it is not the case with the pudgalas. Why? Because time is always present, being formless and devoid of color, etc. This is the meaning.

Thus, the main point of the active and inactive nature is explained in the verse.

**Hindi Translation:**

**Uttanika:** Further, the active and inactive nature of the substances is explained.

**General Meaning with Anvaya:** (Jiva) The jiva (soul) and (pudgalakaya) the pudgalakaya, these two substances (saha) become active (sakriya) due to the presence of external causes (havanti). (Sesa) The remaining four substances (na ya) are not active. (Jiva) The jiva (soul) becomes active due to the help of (pudgalakarna) the pudgalas and (khanda) the skandha (aggregate) of the pudgalas (khalu) actually due to the (kalakarna du) time-substance.

**Specific Meaning:** The jivas, due to their experience of pure self-awareness, have accumulated karma and non-karma pudgalas through their actions of mind, speech, and body. These are the cause of the activity of the jivas. The skandha (aggregate) and skandhanu (atomic) of the pudgalas are the two types of pudgalas, and the external cause of their change is the time-substance. They become active due to it. Here, the meaning is that the jivas, who become Siddhas by destroying karma through the power of pure self-awareness and by being devoid of all karma and non-karma pudgalas, become inactive. This does not happen with the pudgalas, because time, which is formless and devoid of color, etc., is always present. Due to it, the pudgalas continue to be active as much as possible. ||98||

Thus, the verse ends with the main point of active and inactive nature.