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 311

पंचास्तिकाय प्राभृत
३०७ रसानुभवसमरसीभावपरिणतमनोरूपैः शुद्धैश्चान्यैरपि । पश्चात् किं करोतु । जानातु । कं । अजीवं पदार्थ । कैः । लिगः चिह्नः । किंविशिष्टैरने वक्ष्यमाणैर्ज्ञानांतरितत्वात् जडैश्चेति सूत्राभिप्राय: ।।१२३।। एवं जीवपदार्थव्याख्यानोपसंहार: तथैवाजीवव्याख्यानप्रारंभ इत्येकसूत्रेण षष्ठस्थलं गतं । ___इति पूर्वोक्तप्रकारेण “जीवाजीवा भावा' इत्यादि नवपदार्थानां नामकथनरूपेण स्वतंत्रगाथासूचमेकं, तदनंतरं जीवादिपदार्थव्याख्यानेन षट्स्थलै: पंचदशसूत्राणीति समुदायेन षोडशगाथाभिर्नवपदार्थप्रतिपादकद्वितीयमहाधिकारमध्ये "द्वितीयांतराधिकारः'' समाप्तः ।
हिन्दी ता०-उत्थानिका-आगे पहली आधी गाथासे जीवाधिकारके व्याख्यानको संकोच करते हैं तथा आगे आधी गाथासे अजीवाधिकार प्रारंभ करते हैं
अन्वय सहित सामान्यार्थ-(एवम् ) इस ही प्रकार ( अण्णेहिं वि ) दूसरी भी ( बहुगेहिं) बहुतसी ( पज्जएहिं) पर्यायोंके द्वारा ( जीवं) इस जीवको ( अभिगम्य) समझ करके (णाणंतरिदेहिं) ज्ञानसे भिन्न जडपना आदि ( लिंगेहिं) चिह्नोंसे ( अज्जीवं) अजीव तत्त्वको ( अभिगच्छदु) जानो।
विशेषार्थ-पूर्वमें जो एकेंद्रिय आदि भेद कहे हैं उनके द्वारा जीवके भेदोंको समझकर फिर व्यवहारनयसे जो संसारी जीवोंके गुणस्थान, जीवस्थान तथा मार्गणारूपसे भेद हैं व नामकर्मके उदय आदिसे उत्पन्न जो जीवों के अपने-अपने मनुष्य आदि शरीरोंके संस्थान व संहनन आदि बाहरी आकार रूप भेद हैं व अशुद्ध निश्चयनयसे जो राग, द्वेष, मोहरूप अशुद्ध भावोंकी अपेक्षा भेद हैं तथा शुद्धनिश्चयनयसे जीवोंमें वीतराग व विकल्प रहित चिदानन्दमयी एक स्वभावरूप आत्म-पदार्थके ज्ञानसे जो परमानन्दमें भलेप्रकार स्थिति रूप सुखामृत रसका अनुभव होता है व उस अनुभवसे समरसी भाव होता है इत्यादि शुद्ध परिणमन रूप भेद हैं इन सबके द्वारा जीवोंको समझो। उसके पीछे अजीव पदार्थोंको ज्ञानसे अतिरिक्त जडरूप गुणोंके द्वारा जानो जिनका स्वरूप आगे कहेंगे ऐसा सूत्रका अभिप्राय है ।।१२३॥
इस तरह जीव पदार्थके व्याख्यानका संकोच व अजीव पदार्थके व्याख्यानके प्रारम्पकी सूचनारूप एक सूत्रसे छठा स्थल पूर्ण हुआ। पहले जैसा कह चुके हैं "जीवजीवा भावा" इत्यादि नौ पदार्थोक नामको कहते हुए स्वतंत्र गाथा सूत्र एक है फिर जीव पदार्थका व्याख्यान करते हुए छः स्थलोंसे १५ सूत्रोंके द्वारा कथन है । इस तरह १६ गाथाओंमें नव पदार्थोको कहने वाले दूसरे महा अधिकारमें दूसरा अंतर अधिकार पूर्ण हुआ ।

Translation AI Generated

**The Five Astikayas and Beyond**

With the thirty-seven **rasanubhava** (taste of experience) **samarasi** (harmonious) **bhavas** (states of being) as the basis, and other pure **bhavas**, what should one do? What should one know? What is the **ajiva** (non-living) substance? What are the **lingas** (signs) or **chinnas** (marks) that distinguish it? The meaning of the sutra is that it should be known through the **jnana** (knowledge) that is different from the **jada** (inert) qualities, which will be explained later. ||123||

Thus, the conclusion of the explanation of the **jiva** (living) substance and the beginning of the explanation of the **ajiva** substance are both contained in this single sutra, marking the completion of the sixth **sthala** (stage).

**Summary:**

As mentioned earlier, there is one independent **gatha** (verse) that names the nine substances, starting with "**jivajiva bhavas**" (living-living states). Following this, there are fifteen **sutras** (aphorisms) in six **sthala** (stages) that explain the **jiva** and other substances. In this way, the second **maha-adhikaran** (major chapter) that explains the nine substances in sixteen **gatha** (verses) is complete, with the completion of the second **antara-adhikaran** (sub-chapter).

**Hindi Translation:**

The **utthanika** (introduction) to the next **gatha** (verse) condenses the explanation of the **jiva** (living) substance, while the next **gatha** (verse) begins the explanation of the **ajiva** (non-living) substance.

**General Meaning with Anvaya (Word Order):**

(Evam) In this way, (annehi vi) by other (bahugehi) many (pajjayehi) synonyms, (jivam) this living being, (abhigamy) understanding, (nanantaridehi) by knowledge different from the inert qualities, (lingehi) by signs, (ajjivam) the non-living principle, (abhigacchadu) know.

**Specific Meaning:**

Previously, the distinctions of one-sense beings, etc., were mentioned. By understanding the distinctions of the living beings through these, then, according to the **vyavahara** (practical) perspective, the distinctions of worldly beings in terms of **guna-sthana** (quality-place), **jiva-sthana** (living being-place), and **marga-na** (path-knowledge), and the distinctions of the living beings' own human, etc., bodies, their structures, and external forms, which arise from the **udaya** (arising) of **nama-karma** (name-action), and the distinctions based on the **ashuddha** (impure) **nishcaya** (certainty) in terms of the impure **bhavas** (states) of **raga** (attachment), **dvesha** (aversion), and **moha** (delusion), and the distinctions based on the **shuddha** (pure) **nishcaya** (certainty) in terms of the **vitraga** (free from attachment) and **vikalpa** (choice)-free **chidananda** (blissful consciousness) nature of the **atma** (soul) substance, which is experienced as the **paramananda** (supreme bliss) and the **sukha-amrita** (nectar of happiness) taste, and the **samarasi** (harmonious) **bhavas** (states) that arise from this experience, and the pure **parinamana** (transformation) distinctions, etc., understand the living beings. After that, know the **ajiva** (non-living) substances through the **jada** (inert) qualities, whose nature will be explained later. This is the meaning of the sutra. ||123||