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 295

पंचास्तिकाय प्राभृत
२९१
चाहिये । जब गर्भस्थ शरीर या अण्डे या मूर्छा प्राप्त प्राणी म्लानित होजाते अर्थात् बढ़ते नहीं या उनके शरीरकी चेष्टा बिगड़ जाती तब यह अनुमान होता है कि उनमें जीव नहीं रहा उसी तरह एकेन्द्रिय जीव जब ग्लानित या मर्दित हो जाते हैं तब वे जीवरहित अचित्त होजाते हैं । यहाँ यह भाव लेना योग्य है कि यह जीव निश्चयनयसे स्वाधीनता सहित अनंतज्ञान तथा अनंतसुख धारी है तथापि व्यवहारनबसे पराधीन इंद्रिय सुखमें आशक्त होकर जो कर्म बाँधता है उस कर्मके उदयसे अण्डज आदिके समान एकेन्द्रिय होकर आत्माको दुःखोंमें पटक देता है ।। ११३ ॥
मुख्यतासे चार गाथाओंके द्वारा दूसरा स्थल
इस तरह पाँच स्थावरोंके व्या
पूर्ण हुआ ।
द्वीन्द्रियप्रकारसूचनेयम् । संबुक्क - मादु-वाहा संखा सिप्पी अपादगा य किमी । जाणंति रसं फासं जे ते बेइंदिया जीवा शंबूकमातृवाहाः शङ्खाः शुक्तयोऽपादकाः च कृमयः ।
जानन्ति रसं स्पर्शं ये ते द्वीन्द्रियाः जीवाः ।। ११४ ।। एते स्पर्शनरसनेन्द्रियावरणक्षयोपशमात् शेषेन्द्रियावरणोदये नोइन्द्रियावरणोदये च सतिं स्पर्शरसयोः परिच्छेत्तारो द्वीन्द्रिया अमनसो भवतीति । । ११४ ।
।। ११४।।
अन्वयार्थ – [ शंबूकमातृवाहा: ] शंबूकघोघा, मातृवाह, [ शङ्खा: ] शंख, ( शुक्तय: ) सीप (च) और ( अपादकाः कृमयः ) पग रहित कृमि ( ये ) जो कि ( रसं स्पर्श ) रस और स्पर्शको ( जानन्ति ) जानते हैं (ते ) वे ( द्वीन्द्रियाः जीवाः ) द्वीन्द्रिय जीव हैं।
टीका- यह, द्वीन्द्रिय जीवोंके प्रकारकी सूचना है।
स्पर्शनेन्द्रिय और रसनेन्द्रियके आवरणके क्षयोपशमके कारण तथा शेष इन्द्रियोंके आवरणका स्पर्श और रसको जाननेवाले यह ( शंबूक आदि )
उदय तथा मनके आवरण का उदय होनेसे जीव मनरहित द्वीन्द्रिय जीव हैं ।। ११४ ||
सं०ता० - अथ द्वीन्द्रियभेदान् प्ररूपयति, शंबूकमातृवाहा शंखशुक्त्यपादगकृमयः कर्तारः स्पर्शरसद्वयं जानंत्येते जीवा यतस्ततो द्वीन्द्रिया भवतीति । तद्यथा शुद्धनयेन द्वीन्द्रियस्वरूपात्पृथग्भूतं केवलज्ञानदर्शनद्वयादपृथग्भूतं यत् शुद्धजीवास्तिकायस्वरूपं तद्भावनोत्थसदानंदैकलक्षणसुखरसास्वादरहितैः स्पर्शनरसनेन्द्रियादिविषयसुखरसास्वादसहितैर्जीवैर्यदुपार्जितं द्वीन्द्रियजातिनामकर्म तदुदयकाले वीर्यांतरायस्पर्शरसनेन्द्रियावरणक्षयोपशमलाभात् शेषेन्द्रियावरणोदये नोइन्द्रियावरणोदये च सति द्वीन्द्रिया अमनसो भवतीति सूत्रार्थ ॥ ११४ ॥

Translation AI Generated

## Five Astikayas and Beyond

**291**

It is understood that when a being in the womb, an egg, or in a state of unconsciousness becomes lifeless, i.e., does not grow or its bodily functions cease, then it is assumed that the soul is no longer present. Similarly, when a one-sense being becomes lifeless or inert, it becomes devoid of life and consciousness. It is worth noting here that this soul, by its very nature, is endowed with infinite knowledge and infinite bliss, independent of anything else. However, due to its attachment to the pleasures of the senses, it binds karma, which, upon its fruition, leads the soul to become a one-sense being, like an egg-born, and plunges it into suffering. || 113 ||

**The second section, primarily through four verses, completes the discussion of the five stationary beings.**

**Concerning the two-sense beings:**

**114**

*Shank, conch, oyster, and footless worms, which perceive taste and touch, are two-sense beings.*

**Explanation:** This is an explanation of the types of two-sense beings.

Due to the destruction or cessation of the coverings of the touch and taste senses, and the emergence of the coverings of the remaining senses, or the non-emergence of the coverings of the remaining senses, these beings (like conch, etc.) who perceive touch and taste become two-sense beings without a mind. || 114 ||

**Commentary:**

Here, the different types of two-sense beings are described. Shank, conch, oyster, and footless worms are the agents who perceive both touch and taste. Therefore, these beings are two-sense beings.

For example, the pure soul, distinct from the two-sense nature, and distinct from the two-fold knowledge and perception, is the pure soul-body. This soul-body, due to its inherent nature, is devoid of the pleasure of taste, which is characterized by eternal bliss. The two-sense beings, who experience the pleasure of taste and touch through their senses, acquire the karma of the two-sense category. When this karma ripens, the coverings of the touch and taste senses are destroyed or cease, and the coverings of the remaining senses emerge or do not emerge. As a result, the two-sense beings become devoid of a mind. || 114 ||