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 290

२८६
raपदार्थ - मोक्षमार्ग वर्णन
परिणतिको उपयोग कहते हैं। कहा भी है- "चैतन्यानुविधायि परिणाम उपयोगः " । मुक्त जीवों केवलज्ञान और केवल दर्शन उपयोग है जब कि संसारी जीव अशुद्ध या क्षयोपशमरूप मतिज्ञानादि उपयोग सहित हैं। संसारी जीव देहरहित आत्मतत्त्वसे विपरीत शरीरोंके धारी हैं जब कि सिद्ध जीव सर्व प्रकार शरीरसे रहित हैं ।। १०९ ।।
इस तरह जीवाधिकारकी सूचनाकी गाथारूपसे प्रथम स्थल पूर्ण हुआ ।
पृथिवीकायिकादिपंचभेदोद्देशोऽयम् ।
पुढवी य उदगमगणी वाउ वणप्फदि जीव- संसिदा काया । देति खलु मोह - बहुलं फासं बहुगा वि ते तेसिं । ।११० ॥ पृथिवी चोदकमग्निर्वायुर्वनस्पतिः जीवसंश्रिताः कायाः । ददति खलु मोहबहुलं स्पर्श बहुका अपि ते तेषाम् । । ११० । ।
पृथिवीकायाः, अपकायाः, तेजः कायाः, वायुकायाः, वनस्पतिकायाः इत्येते पुद्गलपरिणामा बंधवशाज्जीवानुसंश्रिताः, अवांतरजातिभेदाद्बहुका अपि स्पर्शनिन्द्रियावरणक्षयोपशमभाजां जीवानां बहिरंगस्पर्शनेन्द्रियनिर्वृत्तिभूताः कर्मफलचेतनाप्रधानत्वान्मोहबहुलमेव स्पर्शोपलभ संपादयन्तीति ।। ११० ।।
अन्वयार्थ - ( पृथिवी ) पृथ्वीकाय, ( उदकम् ) अप्काय, ( जलकाय ) ( अग्नि ) अग्निकाय, (वायुः ) वायुकाय (च) और ( वनस्पतिः ) वनस्पतिकाय ( कायाः ) यह कायें ( जीवासंश्रिताः ) जीवसहित हैं । ( बहुका: अपि ते ) ( अवान्तर जातियोंकी अपेक्षासे) उनकी भारी संख्या होनेपर भी वे सभी ( तेषाम् ) उनमें रहनेवाले जीवोंको ( खलु ) वास्तवमें ( मोहबहुलं ) अत्यन्त मोहसे संयुक्त ( स्पर्शं ददति ) स्पर्श देती हैं ( अर्थात् स्पर्शज्ञानमें निमित्त होती हैं ) । टीका-८, ( संसारी जीवोंके भेदोंसे ) पृथ्वीकायिक आदि पाँच भेदोंका कथन हैं। पृथ्वीकाय, अप्काय, तेजःकाय, वायुकाय और वनस्पतिकाय --- ऐसे यह पुलपरिणाम वशात् (बंधके कारण ) जीवसहित हैं। अवान्तर जातिरूप भेद करने पर वे अनेक होने पर भी वे सभी (पुद्गलपरिणाम ), स्पर्शनेन्द्रियावरणके क्षयोपशमवाले जीवोंके बहिरंग स्पर्शनेन्द्रियको रचनाभूत हुए कर्मफलचेतनाप्रधानपनेके कारण अत्यन्त मोह सहित ही स्पर्शोपलब्धि [ ज्ञान ] संप्राप्त कराते हैं ।। ११०||
सं०ता० अथ पृथिवीकायादिपंचभेदान् प्रतिपादयति- पृथिवीजलाग्निवायुवनस्पतिजीवान् कर्मतापत्रान् संश्रिताः कायाः ददति प्रयच्छन्ति खलु स्फुटं । कं । मोहबहुलं स्पर्शविषयं बहुका अंतर्भेदैर्बहुसंख्या अपि ते कायास्तेषां जीवानामिति । अत्र स्पर्शनेन्द्रियादिरहितमखंडेकज्ञान

Translation AI Generated

## 286
**Subject:** Description of the Path to Liberation

The use of **parinaama** (transformation) is mentioned. It is also said, "**Chaitanyaanuvidhaayi parinaama upayogaha**" (Transformation is the means for the attainment of consciousness). For liberated beings, only **kevalajnaana** (omniscience) and **kevaladarshana** (omniscient perception) are the means, whereas worldly beings have means that are impure or in the form of **kshayopashama** (diminishing of karmas), such as **matijnaana** (knowledge). Worldly beings are possessors of bodies, contrary to the **aatmatattva** (soul principle) which is devoid of a body, whereas **siddh** (liberated) beings are devoid of all types of bodies. || 109 ||

In this way, the first section of the information about the **jivaadhikaara** (rights of the soul) in the form of a **gaatha** (verse) is complete.

This is about the five types of bodies: **prithvikaayika** (earth body), **apkaayika** (water body), **tejakaayika** (fire body), **vaayukaayika** (air body), and **vanaspatikaayika** (plant body).

**Verse 110:**

The bodies of earth, water, fire, air, and plants are associated with living beings. They give rise to a lot of **moha** (delusion) and **sparsha** (touch) to the living beings residing in them, even though they are numerous. || 110 ||

**Explanation:**

**Prithvikaaya**, **apkaaya**, **tejakaaya**, **vaayukaaya**, and **vanaspatikaaya** - these **pudgala parinaama** (transformations of matter) are associated with living beings due to **bandha** (bondage). Due to the difference in **avaantara jaati** (sub-species), even though they are numerous, they all (**pudgala parinaama**) are the cause of the formation of the external **sparshendriya** (sense of touch) for living beings who have **kshayopashama** (diminishing of karmas) in the **sparshendriyaavaraana** (covering of the sense of touch). Because they are primarily driven by **karmaphala chetana** (consciousness of the fruits of karma), they give rise to **sparshopaalabdhi** (perception of touch) that is full of **moha** (delusion). || 110 ||

**Meaning:**

(**Prithvi**) Earth body, (**udakam**) water body, (**jala kaaya**) (**agni**) fire body, (**vaayu**) air body (**cha**) and (**vanaspati**) plant body (**kaaya**) - these bodies are (**jivaasanśrita**) associated with living beings. (**Bahuka: api te**) Even though they are numerous (in comparison to the sub-species), they all (**teshaam**) give (**khala**) truly (**mohabhulaam**) a lot of delusion (**sparsham dadati**) touch (i.e., they are the cause of the knowledge of touch).

**Commentary:**

(From the differences in worldly beings) there is a mention of the five types of bodies: earth body, water body, fire body, air body, and plant body. These **pudgala parinaama** (transformations of matter) are associated with living beings due to **bandha** (bondage). Even though they are numerous due to the difference in **avaantara jaati** (sub-species), they all (**pudgala parinaama**) are the cause of the formation of the external **sparshendriya** (sense of touch) for living beings who have **kshayopashama** (diminishing of karmas) in the **sparshendriyaavaraana** (covering of the sense of touch). Because they are primarily driven by **karmaphala chetana** (consciousness of the fruits of karma), they give rise to **sparshopaalabdhi** (perception of touch) that is full of **moha** (delusion). || 110 ||

**Summary:**

This section discusses the five types of bodies associated with living beings: earth, water, fire, air, and plants. These bodies are a result of **karma** (actions) and are the cause of **moha** (delusion) and **sparsha** (touch) for the living beings residing in them.

**Note:** The text uses several Jain terms, including **parinaama**, **kevalajnaana**, **kevaladarshana**, **kshayopashama**, **matijnaana**, **aatmatattva**, **siddh**, **jivaadhikaara**, **gaatha**, **prithvikaayika**, **apkaayika**, **tejakaayika**, **vaayukaayika**, **vanaspatikaayika**, **pudgala parinaama**, **bandha**, **avaantara jaati**, **sparshendriya**, **sparshendriyaavaraana**, **karmaphala chetana**, and **sparshopaalabdhi**. These terms are specific to Jain philosophy and are used to explain the nature of the soul, liberation, and the cycle of birth and death.