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 314

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नवपदार्थ-मोक्षमार्ग वर्णन संता०—अथाकाशादीनामेवाचेतनत्वे साध्ये पुनरपि कारणं कथयामीत्यभिप्रायं मनसि धृत्वा सूत्रमिदं प्रतिपादयति...---सुख:दुखज्ञातृता वा हितपरिकम च तवाहिरामारुत्व चय पदार्थस्य न विद्यते नित्यं तं श्रमणा ब्रुवंत्यजीवमिति । तदेव कथ्यते । अज्ञानिनां हितं त्रग्वनिता चंदनादि तत्कारणं दानपूजादि, अहितमहिविषकंटकादि । संज्ञानिना पुनरक्षयानंतसुखं तत्कारणभूतं निश्चयरत्नत्रयपरिणतं परमात्मद्रव्यं च हितमहितं पुनराकुलत्वोत्पादकं दुःखं तत्कारणभूतं मिथ्यात्वरागादिपरिणतमात्मद्रव्यं च एवं हिताहितादिपरीक्षारूपचैतन्यविशेषाणामभावादचेतना आकाशादयः पंचेति भावार्थः ।।१२५।।
हिन्दी ता० --उत्थानिका-आगे आकाश आदिके अचेतनपना सिद्ध करते हुए फिर भी उन अचेतनपनाका कारण बताएँगे ऐसा अभिप्राय मनमें धारणा करके सूत्र कहते हैं
अन्वय सहित सामान्यार्थ-( जस्स) जिस द्रव्यमें (सुहदुक्खजाणणा) सुख तथा दुःखका जानपना (वा) या (हिदपरियम्म) अपनी भलाईकी प्रवृत्ति (च) और ( अहिदभीरुत्तं ) अपने अहितसे भयपना ( णिच्चं) सदैव ( ण विज्जदि) नहीं पाया जाता है ( तं) उसको ( समणा) श्रमण या मुनिगण ( अज्जीव) अजीव (विंदति ) कहते हैं।
विशेषार्थ-अज्ञानी जीव फूलको माला, स्त्री, चंदन आदिको हितकारी मानते हैं तथा उसहीके कारण दान, पूजा आदि करते हैं तथा वे ही अज्ञानी जीव सर्प विष व कंटक आदिको अहितकारी मानते हैं परन्तु सम्यग्ज्ञानी जीव अक्षय तथा अनन्तसुखको और उसके कारण रूप निश्चय रत्नत्रयमई परमात्म तत्त्वको हितकारी जानते हैं तथा आकुलताके उत्पन्न करनेवाले दुःखको और उसके कारणरूप मिथ्यादर्शन व रागादि भावों में परिणमन करते हुए आत्मद्रव्यको अहितकारी जानते हैं । इसतरह हित तथा अहितकी परीक्षा रूप चैतन्यकी अवस्थाओंके नित्य अभाव होनेसे ये आकाश आदि पाँच द्रव्य अचेतन हैं यह भाव है ।।१२५।।
जीवपुद्गलयोः संयोगेऽपि भेदनिबंधनस्वरूपाख्यानमेतत् । संठाणा संघादा वण्ण-रस-प्फास-गंध-सदा य । पोग्गल-दव्व-प्पभवा होति गुणा पज्जया य बहु ।।१२६।। अरस-मरूव-मगंधं अव्यत्तं चेदणा-गुण- मसदं । जाण अलिंग-ग्गहणं जीव-मणिद्दिट्ठ-संठाणं ।।१२७।।
संस्थानानि संघाताः वर्णरसस्पर्शगंधशब्दाश्च । पुद्गलद्रव्यप्रभवा भवन्ति गुणाः पर्यायाश्च बहवः ।।१२६।।

Translation AI Generated

## 310
**Description of the Nine Substances and the Path to Liberation (Moksha) by the Saints**

Having established the non-sentience of space and the other substances, the Sutra now explains the reason for this.

**The Sutra states:**

"That which does not possess the knowledge of pleasure and pain, nor the inclination towards its own good, nor fear of its own harm, is always called *ajeeva* (non-living) by the Shramanas (ascetics). This is what is being explained.

For the ignorant, things like flowers, garlands, women, sandalwood, etc., are considered beneficial, and they perform acts of charity and worship for them. Similarly, they consider snakes, poison, thorns, etc., as harmful. However, for the enlightened, the ultimate reality, the *paramatma* (supreme soul), which is the essence of the three jewels of right faith, right knowledge, and right conduct, is considered beneficial. And the *atma* (soul) which is transformed by false beliefs, attachment, etc., and which causes suffering and anxiety, is considered harmful.

Thus, the absence of these specific qualities of consciousness, which are the examination of what is beneficial and harmful, is the reason why space and the other five substances are non-sentient."

**Commentary:**

This Sutra explains the difference between the *jeeva* (living being) and the *pudgala* (matter) by stating that the *jeeva* possesses consciousness, while the *pudgala* does not. The *jeeva* experiences pleasure and pain, and has the capacity to act for its own good or avoid harm. The *pudgala*, on the other hand, is inert and lacks these qualities.

**Further Explanation:**

The Sutra then goes on to describe the characteristics of the *pudgala* in more detail. It states that the *pudgala* is composed of various qualities, such as color, taste, touch, smell, and sound. These qualities are derived from the *pudgala* substance and are subject to change.

The Sutra also states that the *pudgala* is not sentient and does not have the capacity to perceive or experience. It is simply a collection of qualities that are subject to the laws of nature.

**Conclusion:**

The Sutra concludes by emphasizing the difference between the *jeeva* and the *pudgala*. The *jeeva* is a conscious being with the capacity for liberation, while the *pudgala* is inert matter that is subject to the laws of nature.