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 306

नवपदार्थ-मोक्षमार्ग वर्णन हिंदी ता०-उत्थानिका-आगे पूर्वमें जो जीव पदार्थका कथन किया है उसीका संकोच व्याख्यान करते हुए संसारी और मुक्तके भेदोंको बताते हैं
अन्वय सहित सामान्यार्थ-[एदे ] ये [ जीवनिकाया ] जीवोंके समूह [ देहप्पविद्यारम् ] शरीरमें वर्तनाको [अस्सिदा ] आश्रय करनेवाले अर्थात् शरीरके द्वारा व्यापार करनेवाले ( भणिदा) कहे गए हैं [ देहविहूणा] जो शरीरसे रहित हैं वे [सिद्धा] सिद्ध हैं। [ संसारिणो ] संसारी जीव [ भव्या ] भव्य [य] और [ अभव्या ] अभव्य दो प्रकारके हैं।
विशेषार्थ-निश्चय नयसे देखा जावे तो सर्व जीव शुद्ध आत्मस्वरूपके धारी हैं, केवल ज्ञानमयी चैतन्य शरीरके स्वामी हैं तथा कर्मोसे उत्पन्न होनेवाले शरीरसे रहित हैं । व्यवहारनयसे जो शरीर में अमित हैं से संताती हैं, जो शादी रहित हैं वे सिद्ध हैं। सिद्धोंको साक्षात् शुद्ध आत्माकी प्राप्ति होगई है। संसारी जीवोंमें कोई भव्य हैं, कोई अभव्य हैं। जिनमें केवलज्ञान आदि गुणोंकी प्रगटता रूप शुद्धिकी शक्ति पाई जाती है वे भव्य हैं-जिनमें प्रगटतारूप शुद्धिकी शक्ति नहीं है वे अभष्य हैं-जैसे पकने योग्य मूंग और न पकने योग्य मूंग या सुवर्ण पाषाण और अन्ध पाषाण । पहलेमें स्वभावकी प्रगटताकी योग्यता है दूसरेमें नहीं है, यद्यपि मूंगपना घ सुवर्णपना इनमें भी है। जिनमें शुद्ध होनेकी शक्ति होती है वह शक्ति सम्यग्दर्शन के ग्रहण के समय प्रगट हो जाती है । परजिन में वह शक्ति नहीं है वह सदा अशुद्ध रूपसे ही रहती है जैसे अनादिसे चली आ रही है ।।१२।।
इस तरह चार गाथाओं तक पंचेन्द्रियके व्याख्यानकी मुख्यतासे चौथा स्थल पूर्ण हुआ।
यहाँ पंचेन्द्रिय उपलक्षण पद है इस कारणसे गौणरूपसे "तिरिया बहुप्पयारा" इस पूर्वमें कहे हुए गाथाके खंडसे एकेंद्रिय आदिका व्याख्यान भी जानना योग्य है। इस उपलक्षणका दृष्टांत देते हैं। जैसे किसीने कहा, काकों या कौओंसे घीकी रक्षा करो, तब इसका मतलब यह भी लिया जायगा कि बिलाव आदिसे भी घीकी रक्षा की जावे ।
व्यवहारजीवत्वैकांतप्रतिपत्तिनिरासोऽयम्।। ण हि इन्दियाणि जीवा काय पुण छप्पयार पण्णचा । जं हवदि तेसु णाणं जीवो ति य तं परूवंति ।।१२१।।
न हीन्द्रियाणि जीवाः कायाः पुनः षट्प्रकाराः प्रज्ञप्ताः । यद्भवति तेषु ज्ञानं जीव इति च तत्प्ररूपयन्ति ।।१२१।।

Translation AI Generated

The description of the path to liberation through the nine substances:

Continuing the discussion of the nature of living beings, which was previously mentioned, we now explain the difference between worldly and liberated beings by condensing the explanation.

General meaning with analysis: [These] these [living beings] groups of living beings [body knowledge] are said to be those who take refuge in the body, that is, those who act through the body. [Without body] those who are without body are [liberated]. [Worldly] worldly beings are of two types: [worthy] worthy and [unworthy] unworthy.

Specific meaning: If we look at it from the perspective of the definitive principle, all living beings are possessors of the pure self-nature, they are masters of the body of pure consciousness, and they are devoid of bodies born from karma. From the perspective of the practical principle, those who are embodied are worldly, and those who are disembodied are liberated. Liberated beings have attained the pure self directly. Among worldly beings, some are worthy and some are unworthy. Those who possess the power of purification in the form of the manifestation of qualities like pure knowledge are worthy. Those who do not possess the power of purification in the form of manifestation are unworthy. For example, mung beans that are fit for cooking and mung beans that are not fit for cooking, or gold ore and worthless ore. The former has the potential for manifestation of its nature, while the latter does not, although the nature of mung bean and gold is present in both. The power to become pure manifests at the time of accepting right faith in those who possess it. But in those who do not possess that power, it remains eternally impure, as it has been from the beginning.

Thus, the fourth stage is completed, primarily focusing on the explanation of the five senses in the first four verses.

Here, the five senses are the characteristic feature, so it is also important to understand the explanation of one-sense beings, etc., from the section of the verse "tiria bahuppayara" mentioned earlier. This characteristic feature is illustrated with an example. For example, if someone says, "Protect the ghee from crows," it also implies that the ghee should be protected from cats, etc.

This refutes the view that the body is the only characteristic of a living being. For the senses are not the living being, nor are the bodies, which are of six types. What is present in them as knowledge, that is what they consider to be the living being.