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 286

२८२
नवपदार्थ-मोक्षमार्ग वर्णन मोहरागद्वेषरूप परिणाम ( वह आस्रव है , समावे ( मोजाग वरूप परियार , जिना निमित्त हैं ऐसे जो योगद्वारा प्रविष्ट होनेवाले पुद्गलोंके कर्मपरिणाम वह आस्त्रव है । जीवके मोहरागद्वेषरूप परिणामका निरोध ( वह संवर है ) तथा वह ( मोहरागद्वेषरूप परिणामका निरोध ) जिसका निमित्त है ऐसा जो योगद्वारा प्रविष्ट होनेवाले पुद्गलोंके कर्मपरिणामका निरोध वह संवर है । कर्मके वीर्यका ( कर्मकी शक्तिका ) शांतन ( नष्ट ) करने में समर्थ ऐसा जो बहिरंग और अंतरंग ( बारह प्रकारके ) तपों द्वारा वृद्धिको प्राप्त जीवका शुद्धोपयोग ( वह निर्जरा है ) तथा उसके प्रभावसे ( वृद्धि को प्राप्त शुद्धोपयोगके निमित्तसे ) नीरस हुए ऐसे उपार्जित कर्मपुद्गलोंका एकदेश संक्षय वह निर्जरा है। जीवके, मोहरागद्वेष द्वारा स्निग्ध परिणाम ( वह बंध है) तथा उनके (स्निग्ध परिणामोंके ) निमित्तसे कर्मरूप परिणत पुद्गलोंका जीवके साथ अन्योन्य अवगाहन वह बंध है । जीवकी अत्यंत शुद्ध आत्मोपलब्धि ( वह मोक्ष है ) तथा कर्मपुद्गलोंका जीवसे अत्यन्त विश्लेष ( वियोग ) वह मोक्ष है ।।१०८।।
सं० ता०-अथानंतरं जीवादिनवपदार्थानां मुख्यवृत्या नाम गौणवृत्या स्वरूपं च कथयति,
जीवाजीवौ द्वौ भावी पुण्यपापद्वयमिति पदार्थद्वयं आस्रवपदार्थस्तयो: पुण्यपापयोः, संवरनिर्जराबंधमोक्षपदार्थचतुष्टयमपि तयोरेव । एवं ते प्रसिद्धा नव पदार्था भवंतीति नामनिर्देशः । इदानों स्वरूपाभिधानं । तथाहि-ज्ञानदर्शनस्वभावो जीवपदार्थ;, तद्विलक्षण: पुद्गलादिपंचभेदः पुनरप्यजीव:, दानपूजाषडावश्यकादिरूपो जीवस्य शुभपरिणामो भावपुण्यं भावपुण्यनिमित्तेनोत्पन्न: सवद्यादिशुभप्रकृतिरूप: पुद्गलपरमाणुपिंडो द्रव्यपुण्यं, मिथ्यात्वरागादिरूपो जीवस्याशुभपरिणामो भावपार्प, तनिमित्तेनासवेद्याद्यशुभप्रकृतिरूप: पुद्गलपिंडो द्रव्यपापं, निरास्त्रवशुद्धात्मपदार्थविपरीतो रागद्वेषमोहरूपो जीवपरिणामो भावास्रवः, भावनिमित्तेन कर्मवर्गणायोग्यपुद्गलानां योगद्वारेणागमनं द्रव्यास्रव:, कर्मनिरोधे समथों निर्विकल्पकात्मोपलब्धिपरिणामो भावसंवरः तेन भावनिमित्तेन नवतरद्रव्यकर्मागमनिरोधो द्रव्यसंवरः, कर्मशक्तिशांतनसमर्थों द्वादशतपोभिवृद्धिंगतः शुद्धोपयोग: यः सा संवरपूर्विका भावनिर्जरा तेन शुद्धोपयोगेन नीरसभूतस्य चिरंतनकर्मण एकदेशगलनं द्रव्यनिर्जरा, प्रकृत्यादिबंधशून्यपरमात्मपदार्थप्रतिकूलो मिथ्यात्वरागादिस्निग्धपरिणामो भावबंध:, भावबंधनिमित्तेन तैलम्रक्षितशरीरे धूलिबंधवज्जीवकर्मप्रदेशानामन्योन्यसंश्लेषो द्रव्यबंध:, कर्मनिर्मूलनसमर्थः शुद्धात्मोपलब्धिरूपजीवपरिणामो भावमोक्ष:, भावमोक्षनिमित्तेन जीवकर्मप्रदेशानां निरवशेषः पृथाभावो द्रव्यमोक्ष इति सूत्रार्थ: ।।१०८॥ एवं जीवाजीवादिनवपदार्थानां नवाधिकारसूचनमुख्यत्वेन गाथासूत्रमेकं गतं ।
हिंदी ता०-उत्थानिका-आगे जीव आदि नव पदार्थोके मुख्यतासे नाम तथा गौणतासे उनका स्वरूप कहते हैं
अन्वय सहित सामान्यार्थ-( जीवाजीवा भावा) जीव और अजीव पदार्थ ( पुण्णं

Translation AI Generated

## Translation:

**282**

**Description of the Nine Substances and the Path to Liberation**

**Aasrava** is the result of the attachment and aversion of the soul, which is the inflow of karmic particles into the soul due to the actions of the soul. **Samvara** is the restraint of the result of the attachment and aversion of the soul, which is the restraint of the inflow of karmic particles into the soul due to the actions of the soul. **Nirjara** is the purification of the soul, which is the destruction of the potency of karma through the practice of twelve types of austerities, and the consequent shedding of some of the accumulated karmic particles. **Bandha** is the attachment of the soul, which is the result of the attachment and aversion of the soul, and the consequent binding of the soul with karmic particles. **Moksha** is the liberation of the soul, which is the complete purification of the soul and the complete separation of the soul from karmic particles.

**108**

**Commentary:**

Now, the author describes the names and nature of the nine substances, primarily their names and secondarily their nature.

The two substances, soul and non-soul, are the foundation. The two substances, merit and demerit, are derived from them. The four substances, Aasrava, Samvara, Nirjara, and Bandha, are also derived from them. Thus, these are the nine well-known substances. Now, the author describes their nature.

The soul is the substance of knowledge and perception. The non-soul is the substance of five types, different from the soul, namely, matter, space, time, motion, and rest. Merit is the good result of the soul, such as giving, worship, and the six essentials. Merit is the karmic particle of good nature, such as knowledge and good conduct, which is produced due to merit. Demerit is the bad result of the soul, such as wrong belief, attachment, and aversion. Demerit is the karmic particle of bad nature, such as ignorance and bad conduct, which is produced due to demerit. Aasrava is the result of the attachment and aversion of the soul, which is the inflow of karmic particles into the soul due to the actions of the soul. Samvara is the restraint of the result of the attachment and aversion of the soul, which is the restraint of the inflow of karmic particles into the soul due to the actions of the soul. Nirjara is the purification of the soul, which is the destruction of the potency of karma through the practice of twelve types of austerities, and the consequent shedding of some of the accumulated karmic particles. Bandha is the attachment of the soul, which is the result of the attachment and aversion of the soul, and the consequent binding of the soul with karmic particles. Moksha is the liberation of the soul, which is the complete purification of the soul and the complete separation of the soul from karmic particles.

Thus, the meaning of the sutra is explained.

This is one verse of the sutra, which primarily indicates the nine substances, soul and non-soul, and their nature.

**Hindi Commentary:**

The author further describes the names and nature of the nine substances, primarily their names and secondarily their nature.

**Meaning with Anvaya:**

(Soul and non-soul) Soul and non-soul are the substances. (Merit and demerit) Merit and demerit are the substances derived from them. (Aasrava, Samvara, Nirjara, and Bandha) The four substances, Aasrava, Samvara, Nirjara, and Bandha, are also derived from them. Thus, these are the nine well-known substances. Now, the author describes their nature.