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 265

पंचास्तिकाय प्राभृत
२६१ सं० ता०-अथ पुनरपि प्रकारांतरेण मूर्तामूर्तस्वरूपं कथयति, जे खलु इन्दियगेज्झा विसयाये खलु इन्द्रियैः करणभूतैह्या विषयाः कर्मतापत्राः । कै: कर्तृभूतैः । जीवेहिं—विषयसुखानंदरतैीरागनिर्विकल्पनिजानंदैकलक्षणसुखामृतरसास्वादच्युतैर्बहिर्मुखजीवै:, होति ते मुत्ता-भवन्ति ते मूर्ताः विषयातीतस्वाभाविकमुखस्वभावात्मतत्त्वविपरीतविषयास्ते च सूक्ष्मत्वेन केचन यद्यपीन्द्रियविषयाः वर्तमानकाले न भवन्ति तथापि कालांतरे भविष्यंतीतीन्द्रियग्रहणयोग्यातासद्भावादिन्द्रियग्रहणयोग्या भण्यते । सेसं हवदि अमुत्तं-अमूर्तातीन्द्रियज्ञानसुखादिगुणाधारं यदात्पद्रव्यं तत्प्रभृति पंचद्रव्यरूपं पुद्गलादन्यत् यच्छेषं तद्भवत्यमूर्त । चित्तं उभयं समादियदि-चित्तमभयं समाददाति। चित्तं हि मतिश्रुतज्ञानयोरुपादानकारणभूतमनियतविषयं च तच्चा श्रुतज्ञानस्वसंवेदनज्ञानरूपेण यदात्मग्राहकं भावश्रुतं तत्प्रत्यक्षं यत्पुनादशांगचतुर्दशपूर्वरूपपरमागमसंज्ञ तच्च मूर्तामूभियपरिच्छित्तिविषये व्याप्तिज्ञानरूपेण परोक्षमपि केवलज्ञानसदृशमित्यभिप्रायः । तथा चोक्तं- "सुदकेवलं च णाणं दोषिणवि सरिसाणि होति बोहादो। सुदणाणं च परोक्खं पच्चक्खं केवलं णाणं' ||९९।। एवं प्रकारांतरेण मूर्तामूर्तस्वरूपकथनगाथा गता । ___ हिंदी ता० - उत्थानिका-आगे फिर भी अन्य प्रकारसे मूर्त और अमूर्तका स्वरूप कहते हैं___ अन्वयसहित सामान्यार्थ-(जीवहिं) जीवोंके द्वारा ( खलु) निश्चय करके ( जे विषया) जो जो पदार्थ ( इंदियगेज्झा) इंद्रियोंकी सहायतासे ग्रहणयोग्य ( हुँति) होते हैं ( ते मुत्ता) वे मूर्तिक हैं। (सेस) शेष सर्व जीवादि पांच द्रव्य ( अमुत्तं) मूर्तिक (हवादि) होते हैं। (चित्तं ) मन ( उभयं) मूर्तिक अमूर्तीक दोनोंको ( समादियदि ) ग्रहण करता है।
विशेषार्थ-जो जीव विषयसुखके आनंदमें रत हैं तथा वीतराग निर्विकल्प आत्मानन्दमयी सुखामृतरसके आस्वादसे बाहर हैं वे जिन इन्द्रिय विषयोंको ग्रहण करते हैं वे मूर्तिक हैं । वे इन्द्रियोंके विषय, विषयोंसे रहित स्वाभाविक सुख स्वभावधारी आत्मतत्त्वसे विपरीत हैं। इन पुद्गल मूर्तिक द्रव्योंमें कोई ऐसे सूक्ष्म होते हैं जो वर्तमानकालमें इन्द्रियोंके द्वारा ग्रहणमें नहीं आते हैं तथापि कालांतरमें जब वे इंद्रियोंके द्वारा ग्रहण किये जाने लायक योग्यताको प्राप्त कर लेंगे तब वे इन्द्रियोंसे ग्रहण योग्य हो जायेंगे। अमूर्तिक अतीन्द्रिय ज्ञान और सुखादि गुणोंका आधार जो आत्मद्रव्य है उसको लेकर पुलके सिवाय जो पांच द्रव्य हैं वे अमूर्तिक हैं। चित्त मूर्त अमूर्त दोनोंको ग्रहण करता है।
यह चित्त मतिज्ञान और श्रुतज्ञान उपादान कारण है। इसका विषय नियत नहीं है। उनमेंसे जो भावनुत स्वसंवेदनज्ञान रूपसे आत्माको ग्रहण करनेवाला है वह प्रत्यक्ष है तथा जो श्रुतज्ञान बारह, अंग-चौदह पूर्वरूप परमागम नामसे है वह मूर्तिक अमूर्तिक दोनोंको आननेको समर्थ . है । यह ज्ञान व्याप्ति-ज्ञानकी अपेक्षासे परोक्ष है, तोभी केवलज्ञानके समान है। जैसा कहा है

Translation AI Generated

## Translation:

**Pancastikaya Prabhrut**

**261 Saṅkhya Taṅka -** Now, in another way, the nature of the **mūrta** (concrete) and **amūrta** (abstract) is explained. Those things which are the objects of the senses, which are the instruments of knowledge, are **karma-tāpa-patra** (karmic impressions). By whom are they made? By the **jīvas** (souls) - those who are outward-looking, who are intoxicated by the pleasure of objects, and who are devoid of the **nirvikalpa** (unconditioned) bliss of the Self. These become **mūrta** (concrete) because they are beyond the nature of objects, and are contrary to the true nature of the Self. Some of them, though they are not objects of the senses in the present time, due to their subtle nature, will become objects of the senses in the future. Therefore, they are called **indriya-grahaṇa-yogya** (capable of being perceived by the senses).

The rest, **amūrta** (abstract), are those which are not objects of the senses, such as the **ātma-dravya** (soul-substance) which is the basis of **ati-indriya-jñāna** (super-sensory knowledge) and **sukha** (bliss), and the other five **dravya** (substances) besides **pudgala** (matter).

**Citta** (mind) embraces both - **citta** embraces both the **mūrta** and the **amūrta**. **Citta** is the cause of **mati-jñāna** (intellectual knowledge) and **śruta-jñāna** (scriptural knowledge), and its object is not fixed. Of these, that which is **ātma-grāhaka** (perceiver of the Self) in the form of **bhāva-śruta** (intuitive knowledge) is **pratyakṣa** (direct knowledge), and that which is known as **aṣṭāṅga-caturdaśa-pūrva-rūpa-paramāgama** (the twelve angas, fourteen pūrva-rūpas, and the ultimate scriptures) is **parokṣa** (indirect knowledge) in the form of **vyāpti-jñāna** (knowledge of pervasiveness), though it is similar to **kevala-jñāna** (omniscience).

Thus it is said: "**Su-kevalaṁ ca ṇāṇaṁ doṣiṇavi sarisāṇi hoti bohādo. Su-ṇāṇaṁ ca parokkhaṁ paccakkhaṁ kevalaṁ ṇāṇaṁ**" (True omniscience is like a mirror to the faults. True knowledge is both indirect and direct, and is omniscience).

Thus, the **gāthā** (verse) explaining the nature of the **mūrta** and **amūrta** is complete.

**Hindi Taṅka -** **Uttānīkā -** Further, the nature of the **mūrta** and **amūrta** is explained in another way.

**Anvaya-sahita-sāmānya-ārtha -** (Jīvahiṁ) By the **jīvas** (souls), (khalu) certainly, (je viṣaya) those objects, (indriya-gejžhā) which are capable of being perceived by the senses, (huṁti) are, (te mūrta) they are **mūrta** (concrete). (Seṣa) The rest, all the five **dravya** (substances) including the **jīvas**, (amūrtaṁ) are **amūrta** (abstract). (Cittaṁ) Mind, (ubhayaṁ) both, (samādiyati) embraces.

**Višeṣa-ārtha -** Those **jīvas** who are delighted in the pleasure of objects, and who are outside the taste of the nectar of bliss, which is **vītarāga** (devoid of attachment) and **nirvikalpa** (unconditioned), those who perceive the objects of the senses, they are **mūrta** (concrete). Those objects of the senses are devoid of objects, and are contrary to the true nature of the Self, which is the nature of blissful Self-awareness. Some of these **pudgala** (matter) **mūrta** (concrete) **dravya** (substances) are so subtle that they are not perceived by the senses in the present time, but in the future, when they become capable of being perceived by the senses, they will become objects of the senses. The **amūrta** (abstract) are those which are not objects of the senses, such as the **ātma-dravya** (soul-substance) which is the basis of **ati-indriya-jñāna** (super-sensory knowledge) and **sukha** (bliss), and the other five **dravya** (substances) besides **pudgala** (matter). **Citta** (mind) embraces both the **mūrta** and the **amūrta**.

This **citta** is the cause of **mati-jñāna** (intellectual knowledge) and **śruta-jñāna** (scriptural knowledge). Its object is not fixed. Of these, that which is **ātma-grāhaka** (perceiver of the Self) in the form of **bhāva-śruta** (intuitive knowledge) is **pratyakṣa** (direct knowledge), and that which is known as **aṣṭāṅga-caturdaśa-pūrva-rūpa-paramāgama** (the twelve angas, fourteen pūrva-rūpas, and the ultimate scriptures) is **parokṣa** (indirect knowledge) in the form of **vyāpti-jñāna** (knowledge of pervasiveness), though it is similar to **kevala-jñāna** (omniscience).