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 300

२९६
नवपदार्थ-मोक्षमार्ग वर्णन [जलचर- थलचर-खचरा ] जो जलचर, भूमिचर तथा आकाशगामी हैं [ बलिया ] ऐसे बलवान [ जीवा ] जीव [वण्णरसफ्फासगंधसद्दण्ह ] वर्ण, रस, स्पर्श, गन्ध और शब्दको समझनेगार [पंचेदिया, द्रिय होते हैं।
विशेषार्थ-वृत्तिकारने यह अर्थ किया है कि तिर्यंच पंचेन्द्रियों में कोई कोई बड़े बलवान होते हैं जैसे जलचरों में ग्राह, थलचरोंमें अष्टापद, खचरोंमें भेरुण्डपक्षी। जो बहिरात्मा जीव दोषरहित परमात्माके ध्यानसे उत्पन्न निर्विकार चिदानन्दमयी सुखसे विपरीतइन्द्रियसुख में आसक्त हैं वे पंचेन्द्रिय जाति नामका नामकर्म बाँध लेते हैं। उसके उदयको पाकर वीर्यांतराय कर्म तथा स्पर्शन, रसना, घ्राण, चक्षु और कर्णइन्द्रिय ज्ञानके आवरण कर्मके क्षयोपशमके लाभसे तथा नोइन्द्रिय जो मन उसके द्वारा ज्ञानको आवरण करनेवाले कर्मके उदय होने पर कोई जीव पंचेन्द्रिय मनरहित होते हैं तब वे शिक्षा, वार्तालाप व उपदेश ग्रहणकी शक्तिसे शून्य होते हैं तथा कोई नोइन्द्रिय ज्ञानके आवरणके क्षयोपशमके लाभसे भी मनसहित सैनी पंचेन्द्रिय होते हैं। इन पंचेन्द्रिय जीवोंमें नारकी, मनुष्य और देव तो सब सैनी ही होते हैं- पंचेन्द्रिय तिर्यंच सैनी और असैनी दो भेदरूप हैं तथा एकेन्द्रियसे ले चार इन्द्रिय तक तो सब असैनी ही होते हैं। यहाँ किसीने शंका की कि असैनी जन्तुओंके भी क्षयोपशम ज्ञानसे विचार होता है तथा क्षयोपशमसे उठनेवाले विकल्पको ही मन कहते हैं यह विकल्प जब असैनीको है तब उनको असैनी क्यों कहा है इसका समाधान वृत्तिकार कहते हैं कि असैनीको कार्य-कारणकी व्याप्तिका ज्ञान नहीं होता है-वे पहलेसे हरएक विषयमें यह नहीं विचार कर सकते हैं कि ऐसा करनेसे यह लाभ होगा व यह हानि होगी-असैनी जीव अपने-अपने स्वभावसे बिना हानि-लाभ विचारे काम करते हैं जैसेचीटी गन्धके विषयमें व आहार आदि संज्ञा रूपसे जो चतुराई रखती है वह उसके जातिस्वभावसे है, अन्य विषयोंमें उसका ज्ञान विचार नहीं कर सकता है । मनमें यह शक्ति है कि तीन जगत व तीन काल सम्बन्धी व्याप्तिज्ञान रूप केवलज्ञानमें जो परमात्मा आदि तत्त्व जाने गये हैं उनको परोक्ष रूपसे जान सकता है इसलिये वह केवलज्ञानके समान है, यह भावार्थ है ।।११७।। ___ इन्द्रियभेदेनोक्तानां जीवानां चतुर्गतिसंबंधत्वेनोपसंहारोऽयम् । .. देवा चउण्णि-काया मणुया पुण कम्म-भोग-भूमीया । तिरिया बहु-प्पयारा रइया पुढवि-भेयगदा ।।११८।।

Translation AI Generated

## 296

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

[**Water-dwelling, Land-dwelling, and Sky-dwelling**] Those who are water-dwelling, land-dwelling, and sky-dwelling [**Strong**] such strong [**Beings**] beings [**Color, Taste, Touch, Smell, and Sound**] are able to perceive color, taste, touch, smell, and sound [**Five Senses, Senses**].

**Special Meaning:** The commentator has explained this meaning as follows: Among the lower animals, some have very strong senses, such as the crocodile among water-dwelling creatures, the octopus among land-dwelling creatures, and the vulture among sky-dwelling creatures. Those beings with external souls who are attached to the pleasures of the senses, which are opposite to the unchanging bliss of pure consciousness that arises from meditation on the flawless Supreme Soul, bind the karma of the five senses, known as the "five-sense category." Upon its arising, they acquire the karma of "vigor-hindrance" and the karma of covering the senses of touch, taste, smell, sight, and hearing. Due to the destruction and pacification of these covering karmas, they gain the benefit of the five senses. Some beings, upon the arising of the karma that covers knowledge through the mind, become devoid of the five senses and the mind. They are then incapable of learning, conversing, or receiving teachings. Some beings, due to the destruction and pacification of the karma that covers the nine senses, become five-sensed beings with a mind. Among these five-sensed beings, hell-beings, humans, and gods are all "with a mind." The five-sensed lower animals are of two types: "with a mind" and "without a mind." Those with one to four senses are all "without a mind."

Someone might question: "Do beings without a mind also have knowledge of destruction and pacification? And isn't the mind the thought that arises from destruction and pacification? If this thought exists in beings without a mind, why are they called 'without a mind'?" The commentator answers: "Beings without a mind do not have the knowledge of the pervasiveness of cause and effect. They cannot contemplate beforehand, in every situation, that doing this will lead to this benefit and that doing that will lead to this harm. Beings without a mind act according to their nature, without considering benefit or harm. For example, the ant's cleverness in relation to smell and food, etc., is due to its natural disposition. It cannot contemplate or understand other matters. The mind has the power to indirectly know the Supreme Soul and other principles through the knowledge of pervasiveness, which is the knowledge of the three worlds and three times. Therefore, it is similar to pure knowledge."

**117**

... This is a conclusion regarding the relationship of the four paths of existence with the beings described according to their differences in senses.

**118**

... Gods have four bodies, humans are the earth of karma and enjoyment, and lower animals are numerous and diverse, dwelling on the earth.