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 264

२६०
चद्रव्य - पंचास्तिकायवर्णन
मूर्तीमूर्तलक्षणाख्यानमेतत् 1
जे खलु इन्दिय-गेज्झा बिसया जीवेहिं होंति ते मुत्ता ।
सेसं हवदि अमुत्तं चित्तं उभयं समादि- यदि ।। ९९ ।। ये खलु इन्द्रियग्राह्या विषया जीवैर्भवन्ति ते मूर्ताः ।
शेषं भवत्यमूर्तं चित्तमुभयं समाददाति ।। ९९ ।।
1
इह हि जीवैः स्पर्शनरसनाघ्राणचक्षुभिरिन्द्रियैस्तद्विषयभूताः स्पर्शरसगंधवर्णस्वभावा अर्था गृह्यन्ते । श्रोत्रेन्द्रियेण तु त एव तद्विषयहेतुभूतशब्दाकारपरिणता गृह्यन्ते । ते कदाचित्स्थूलस्कंधत्वमापन्नाः कदाचित्सूक्ष्मत्वमापन्नाः कदाचित् परमाणुत्वमापन्नाः इन्द्रियग्रहणयोग्यतासद्भावाद् गृह्यमाणा अगृह्यमाणा वा मूर्ता इत्युच्यते । शेषमितरत् समस्तमप्यर्थजातं स्पर्शरसगंधवर्णाभावस्वभावमिन्द्रियग्रहणयोग्यताया अभावादमूर्तमित्युच्यते । चित्तग्रहणयोग्यतासद्भाव भाग्भवति तदुभयमपि, चित्तं ह्यनियतविषयमप्राप्यकारि मतिश्रुतज्ञानसाधनीभूतं मूर्तममूर्त च समाददातीति ।। ९९ ।।
- इति सूलिका ममता ।
अन्वयार्थ - ( ये खुल) जो पदार्थ ( जीवैः इन्द्रियग्राह्याः विषयाः ) जीवोंके इन्द्रियग्राह्य विषय हैं ( ते मूर्ताः भवन्ति ) वे मूर्त हैं और [ शेष ] शेष पदार्थसमूह ( अमूर्त भवति ) अमूर्त है । (चित्तम् ) चित्त ( मन ) (उभयं ) उन दोनोंको [ मूर्त अमूर्त को ] ( समाददाति ) ग्रहण करता है (जानता है ) |
टीका- यह, मूर्त और अमूर्तके लक्षणका कथन है ।
इस लोकमें जीवों द्वारा स्पर्शनेन्द्रिय, रसनेन्द्रिय, घ्राणेन्द्रिय और चक्षुरिन्द्रिय द्वारा उनके विषयभूत स्पर्श रस गंध वर्णस्वभाववाले पदार्थ ग्रहण होते हैं और श्रोत्रेन्द्रिय द्वारा वही पदार्थ उसके ( श्रोत्रेन्द्रियके ) विषयहेतुभूत शब्दाकार परिणमित हुए ग्रहण होते हैं । (वे पदार्थ ), कदाचित् स्थूल स्कन्धपनेको प्राप्त होते हुए, कदाचित् सूक्ष्मत्वको प्राप्त हुए और कदाचित् परमाणुपको प्राप्त होते हुए इन्द्रियों द्वारा ग्रहण होते हों या न हों, इन्द्रियों द्वारा ग्रहण होने की योग्यताका ( सदैव ) सद्भाव होनेसे मूर्त कहलाते हैं ।
स्पर्श-रस-गंध-वर्णका अभाव जिसका स्वभाव है ऐसा शेष अन्य समस्त पदार्थसमूह इन्द्रियों द्वारा ग्रहण होनेकी योग्यताके अभावके कारण 'अमूर्त' कहलाता है ।
वे दोनों (पूर्वोक्त दोनों प्रकारके अर्थात् मूर्त अमूर्त पदार्थ ) चित्त ( मन ) द्वारा ग्रहण होनेकी योग्यताके सद्भाववाले हैं, चित्त-जो कि अनियत विषयवाला, अप्राप्यकारी और मतिश्रुतज्ञानको साधनभूत है वह मूर्त तथा अमूर्तको ग्रहण करता है ( जानता है ) ॥९९॥ इस प्रकार चूलिका समाप्त हुई ।

Translation AI Generated

## 260
## Dravy - Description of the Five Astikayas
## This is the explanation of the characteristics of the Murta and Amurta.

**1**
Those objects that are perceived by the senses of living beings are called Murta.
The rest, which is the mind, is Amurta. The mind perceives both. || 99 ||

**1**
Here, living beings perceive objects with their senses of touch, taste, smell, and sight, which are the objects of these senses, and have the nature of touch, taste, smell, and color. Through the sense of hearing, the same objects are perceived as transformed into sound and form, which are the causes of the object of the sense of hearing. Sometimes these objects are gross, sometimes subtle, and sometimes atomic. Because of their ability to be perceived by the senses, whether they are perceived or not, they are called Murta.

The rest, all other objects, which have the nature of the absence of touch, taste, smell, and color, are called Amurta because they are not capable of being perceived by the senses.

Both of these (Murta and Amurta) are capable of being perceived by the mind. The mind, which is not limited to any particular object, is not capable of being attained, and is the means of knowledge, perception, and belief, perceives both Murta and Amurta. || 99 ||

- Thus ends the Chulika.

**Anvayaartha:** (Ye khul) Those objects (jivaiḥ indriyagrāhyāḥ viṣayāḥ) that are perceived by the senses of living beings (te mūrtāḥ bhavanti) are Murta, and [śeṣa] the rest of the objects (amūrta bhavati) are Amurta. (Cittaṃ) The mind (man) (ubhayaṃ) perceives both of them [Murta and Amurta] (samādadāti) (knows them).

**Tīkā:** This is the explanation of the characteristics of Murta and Amurta.

In this world, living beings perceive objects with their senses of touch, taste, smell, and sight, which are the objects of these senses, and have the nature of touch, taste, smell, and color. Through the sense of hearing, the same objects are perceived as transformed into sound and form, which are the causes of the object of the sense of hearing. (These objects), sometimes are gross, sometimes subtle, and sometimes atomic. Because of their ability to be perceived by the senses, whether they are perceived or not, they are called Murta.

The rest, all other objects, which have the nature of the absence of touch, taste, smell, and color, are called Amurta because they are not capable of being perceived by the senses.

Both of these (the aforementioned two types, i.e., Murta and Amurta objects) are capable of being perceived by the mind (man). The mind, which is not limited to any particular object, is not capable of being attained, and is the means of knowledge, perception, and belief, perceives both Murta and Amurta. || 99 ||