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 316

नवपदार्थ-मोक्षमार्ग वर्णन प्रत्येकं बहव इति सूत्राभिप्रायः ॥१२६॥ एवं पुद्गलादिपंचद्रव्याणामजीवत्वकथनमुख्यतया गाथात्रयेण प्रथमस्थलं गतं ।
सं० ता०–अथ यदि संस्थानादयो जीवस्वरूपं न भवन्ति तर्हि किं जीवस्वरूपमिति प्रश्ने प्रत्युत्तरमाह, अरसं रसगुणसहितपुद्गलद्रव्यरूपो न भवति रसगुणमात्री वा न भवति रसग्राहकपौगलिकाजिह्वाभिधानद्रव्येन्द्रियरूपो न भवति तेनैव जिह्वाद्रव्येन्द्रियेण करणभूतेन परेषां स्वस्थ्य वा रसवत्परिच्छेद्यो ग्राह्यो न भवति निश्चयेन येन स्वयं द्रव्येन्द्रयेण रसग्राहको न भवतीति । निश्चयेन यः ग्राहको न भवतीति सर्वत्र संबंधनीयः । तथा रसास्वादपरिच्छेदकं क्षायोपशमिकं यद्भावेन्द्रिय तद्रूपो न भवति तेनैव भावेन्द्रियेण करणभूतेन परेषां स्वस्य वा रसवत्परिच्छेद्यो न भवति पुनस्तेनैव भावेन्द्रियेण रसपरिच्छेदको न भवति । तथैव सकलग्राहकाखंडैकप्रतिभासमयं यत्केवलज्ञानं तद्रूपत्वात् पूर्वोक्त रसास्वादकं यद्भावेन्द्रियं तस्मात्कारणभूतादुत्पन्नं यत्कार्यभूतं रसपरिच्छित्तिमात्र खंडज्ञानं तद्रूपो न भवति तथैव च रसं जानाति रसरूपेण तन्मयो न भवतीत्यरसः । अनेन प्रकारेण यथासंभवं रूपगंधशब्दविषयेषु तथा चाध्याहारं कृत्वा स्पर्शविषये च योजनीयं । ___अव्वत्तं- यथा क्रोधादिकषायचक्रं मिथ्यात्वरागादिपरिणतमनसां निर्मलस्वरूपोपलब्धिरहितानां व्यक्तिमायाति तथा परमात्मा नायातीत्यव्यक्त: । असंठाणं-वृत्तचतुरस्त्रादिसकलसंस्थानरहिताखण्डैकप्रतिभासमयपरमात्मरूपत्वात् पौद्गलिककर्मोदयजनितसमचतुरस्त्रादिषट्संस्थानरहितत्वादुसंस्थानं । अलिंगाणहणं यद्यप्यनुमानेन लक्षणेन परोक्षज्ञानेन व्यवहारनयेन धूमादग्निवदशुद्धात्मा ज्ञायते तथापि रागादिविकल्परहितस्वसंवेदनज्ञानसमुत्पत्रपरमानंदरूपानाकुलत्वसुस्थितवास्तवसुखामृतजलेन पूर्णकलशवत्सर्वप्रदेशेषु भरितावस्थानां परमयोगिनां यथा शुद्धात्मा प्रत्यक्षो भवति तथेतराणां न भवतीत्यलिंगग्रहणः । चेदणागुणं "यत्सर्वाणि चराचराणि विविधद्रव्याणि तेषां गुणान्, पर्यायानपि भूतभाविभवत: सर्वान् सदा सर्वदा । जानीते युगपत्प्रतिक्षणमत: सर्वज्ञ इत्युच्ये, सर्वज्ञाय, जिनेश्वराय महते वीराय तस्मै नमः' इति वृत्तकथितलक्षणेन केवलज्ञानसंज्ञेन शुद्धचेतनागुणेन युक्तस्वाच्चेतनागुणश्च य: । जाण जीवं—हे शिष्य तमेवं गुणविशिष्टं शुद्धजीवपदार्थ जानीहीति भावार्थ: ।। १२७।। एवं भेदभावनार्थसर्वप्रकारोपादेयशुद्धजीवकथनरूपेणैकसूत्रेण द्वितीयस्थलं गतं । इति गाथा चतुष्टयपर्यंत स्थलद्वयेन नत्रपदार्थप्रतिपादकद्वितीयमहाधिकारमध्ये तृतीयांतराधिकार: समाप्तः ।
हिन्दी ता०-उत्थानिका-आगे कहते हैं कि संस्थान आदि पुगलकी पर्याय जीवके साथ दूध पानीकी तरह मिली हुई होरही हैं तोभी वे पर्याय निश्चयसे जीवका स्वरूप नहीं हैं ऐसे भेदज्ञानको दर्शाते हैं
अन्वय सहित सामान्यार्थ-(संठाणा) समचतुरस्त्र आदि छ: संस्थान ( संघादा) औदारिक आदि पाँच शरीरोंके मिलाप रूप स्कंध ( वण्णरसफ्फासगंघसहा ) पाँच वर्ण,

Translation AI Generated

## Translation:

**Verse 126:**

The meaning of the sutra is that there are many descriptions of the nine substances and the path to liberation.

**Commentary:**

The first section of the text has already discussed the non-living nature of the five substances, including pudgala, using three verses.

Now, in response to the question, "If formations (sanstthana) and other things are not the nature of the soul, then what is the nature of the soul?", the text explains:

* The soul is not the substance of pudgala, which has the qualities of taste (rasa) and other qualities.
* It is not merely the qualities of taste.
* It is not the sense organ of the tongue, which is made of pudgala and is called "jihvendraiya".
* It is not the object of perception, which has the quality of taste, and is perceived by the tongue sense organ.
* It is not the perceiver, the sense organ itself, which perceives taste.
* It is not the mind (bhaavendraiya), which perceives the taste and removes the karmas.
* It is not the knowledge (kevalgyaan) that is a single, undivided awareness of all objects of perception, which is born from the mind (bhaavendraiya) and is the cause of the knowledge of taste.
* It is not the knowledge of taste, which is a part of the knowledge of all objects of perception.
* It is not the soul that knows the taste and becomes one with it.

Therefore, the soul is tasteless (arasa).

This explanation should be applied to the other senses, such as sight, smell, sound, and touch, in a similar way.

**Verse 127:**

**Commentary:**

* **Avyakta:** Just as the cycle of karmas, such as anger, etc., is not present in the pure soul, which is free from the perception of the false, attachment, etc., and is not manifested in the impure soul, similarly, the Supreme Soul is not manifested in the impure soul.
* **Asanstthana:** The Supreme Soul is not formed by the six formations (samchaturstra, etc.) that arise from the karmas of pudgala, because it is a single, undivided awareness, free from all formations, including the four-sided formation (vritta-chaturstra), etc.
* **Alingagrahan:** Although the pure soul is known indirectly through inference, characteristics, indirect knowledge, and conventional understanding, like knowing fire from smoke, it is not directly perceived by others, as it is perceived by the perfect yogis, who are free from the defilements of attachment, etc., and whose pure soul is directly perceived by them. Their pure soul is filled with the nectar of true happiness, like a pot filled with water, and is free from all anxieties.

**Meaning:**

The soul is pure consciousness (shuddha chetana guna) and has the quality of knowledge (kevalgyaan), as described in the verse: "He who knows all moving and non-moving things, all their qualities, and all their transformations, past, present, and future, at every moment, is called the omniscient. Salutations to the omniscient, the Lord of the Jinas, the great hero."

**Conclusion:**

This section of the text explains the nature of the pure soul, which is free from all defilements and is the ultimate goal of liberation. It also emphasizes the importance of understanding the difference between the pure soul and the impure soul.

This section concludes the second major chapter, which deals with the nine substances, and the third sub-chapter within it.