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 320

नवपदार्थ - मोक्षमार्ग वर्णन
टीका- - इस लोकमें संसारी जीवसे अनादि बंधनरूप उपाधिके वशसे स्निग्ध परिणाम होता है। परिणामसे पुद्गलपरिणामात्मक कर्म, कर्मसे नरकादि गतियोंमें गमन गतिकी प्राप्तिसे देह, देहसे इन्द्रियाँ, इन्द्रियोंसे विषयग्रहण, विषयग्रहणसे रागद्वेष, रागद्वेषसे फिर स्निग्ध परिणाम, परिणामसे फिर पुलपरिणामात्मक कर्म, कर्मसे फिर नरकादि गतियोंमें गमन, गतिकी प्राप्तिसे फिर देह, देहसे फिर इन्द्रियाँ, इन्द्रियोंसे फिर विषयग्रहण, विषयग्रहणसे फिर रागद्वेष, रागद्वेषसे स्निग्ध परिणाम । इस प्रकार यह अन्योन्य कार्य कारणभूत जीवपरिणामात्मक और पुद्गलपरिणा-त्मक कर्मजाल संसारचक्रमें जीवको अनादि अनंतरूपसे अथवा अनादिसांतरूपसे चक्रकी भाँति पुनः पुनः होते रहते हैं।
इस प्रकार यहाँ (ऐसा कहा कि ), पुद्गलपरिणाम जिनका निमित्त है ऐसे जीवपरिणाम और जीव परिणाम जिनका निमित्त हैं ऐसे पुद्रलपरिणाम अब कहे जानेवाले [ पुण्यादि सात ] पदार्थोंके बीजरूप अवधारना ।। १२८-१३०॥
३१६
सं०ता० - अथ द्रव्यस्य सर्वथा तन्मयपरिणामित्वे सति एक एव पदार्थों जीवपुद्गलसंयोगपरिणतिरूपः, अथवा सर्वप्रकारेणापरिणामित्वे सति द्वावेव पदार्थों जीवपुद्गल शुद्धौ । न च पुण्यपापादिघटना, ततश्च किंदूषणं ? बंधमोक्षाभावः तद्दूषणनिकारणार्थमेकांतेन परिणामित्वापरिणामित्वयोर्निषेधः तस्मिन्निषेधे सति कथंचित्परिणामित्वमिति ततश्च सप्तपदार्थानां घटना भवतीति । अवाह शिष्यः । यद्यपि कथंचित्परिणामित्वं सति पुण्यादिसप्तपदार्था घटते तथापि तैः प्रयोजनं जीवाजीवाभ्यामेव पूर्यते यतस्तेपि तयोरेव पर्याया इति । परिहारमाह-भव्यानां हेयोपादेयतत्त्वदर्शनार्थं तेषां कथनं । तदेव कथ्यते । दुःखं हेयतत्त्वं तस्य कारणं संसारः । संसारकारणमात्रवबंधपदार्थों, तयोश्च कारणं मिथ्यादर्शनज्ञानचारित्रत्रयमिति सुखमुपादेयं तस्य कारणं मोक्षः मोक्षस्य कारणं संवरनिर्जरापदार्थद्वयं । तयोश्च कारणं सम्यग्दर्शनज्ञानचारित्रत्रयमिति । एवं पूर्वोक्तं जीवाजीवपदार्थद्वयं वक्ष्यमाणं पुण्यादिसप्तपदार्थसप्तकं चेत्युभयसमुदायेन नवपदार्था युज्यंते इति नवपदार्थस्थापनप्रकरणं गतं ।
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इत ऊर्ध्वं य एवं पूर्वं कथंचित्परिणामित्वबलेन जीवपुद्गलयो: संयोगपरिणामः स्थापितः स एव वक्ष्यमाणपुण्यादिसप्तपदार्थानां कारणं बीजं ज्ञातव्यमिति चतुर्थान्तराधिकारे पातनिका - यः खलु संसारस्थो जीवः ततः परिणामो भवति परिणामादभिनवं कर्म भवति कर्मणः सकाशाद गतिषु गतिर्भवति इति प्रथमगाथा । गतिमधिगतस्य देहो भवति, देहादिन्द्रियाणि जायंते तेभ्यो विषयग्रहणं भवतीति ततो रागद्वेषौ चेति द्वितीयगाथा । जायते जीवस्यैवं भ्रमः परिभ्रमणं । क्व । संसारचक्रवाले । स च किंविशिष्ट: ? जिनवरैर्भणितः । पुनरपि किं विशिष्टः । अभव्यभव्यजीवापेक्षयानादिनिधनसनिधनश्चेति तृतीयगाथा । तद्यथा — यद्यपि शुद्धनयेन विशुद्धज्ञानदर्शनस्वभावोऽयं जीवस्तथापि व्यवहारेणानादिकर्मबंधवशादात्मसंवित्तिलक्षणमशुद्धपरिणामं करोति ततः परिणामात्कर्मातीतानंतज्ञानादिगुणात्मस्वभावप्रच्छादकं पौद्गलिकं ज्ञानावरणादिकर्म बध्नाति

Translation AI Generated

## Navapadartha - Mokshamarg Varnan

**Commentary:** In this world, due to the influence of the endless bondage-like upadhikās, the worldly being experiences a continuous cycle of snigdha parināma. From parināma arises karma, which is made up of pudgala parināma. Karma leads to the attainment of gati, which in turn leads to the acquisition of a body. From the body arise the indriyas, which then lead to the perception of objects. This perception of objects gives rise to raga and dvesha, which again lead to snigdha parināma. This cycle continues endlessly, with parināma leading to karma, karma leading to gati, and so on. In this way, the interconnected cause-and-effect relationship between the jiva parināma and the pudgala parināma-based karma binds the jiva in the cycle of samsara, causing it to endlessly revolve like a wheel.

Therefore, it is said that the jiva parināma, which is the cause of pudgala parināma, and the pudgala parināma, which is the cause of jiva parināma, are the seeds of the seven substances (punya, papa, etc.) that will be discussed later. || 128-130 ||

**Commentary:** If the dravya is completely parināmit, then there is only one substance, which is the parināma of the combination of jiva and pudgala. Or, if the dravya is completely aparināmit, then there are only two substances, the pure jiva and the pure pudgala. There is no occurrence of punya, papa, etc., so what is the fault? The absence of bondage and liberation is the fault, and to eliminate this fault, parināma and aparināma are completely negated. If this negation is accepted, then how can there be parināma? And if there is no parināma, then how can the seven substances occur? The student asks: Even if there is some parināma, and the seven substances of punya, etc., occur, their purpose is fulfilled only by the jiva and ajīva, because they are just different forms of the jiva and ajīva.

**Response:** The purpose of mentioning these seven substances is to show the nature of the desirable and undesirable for the bhavyas. This is what is being said: Suffering is undesirable, and its cause is samsara. The cause of samsara is the bondage-related substances, and their cause is the triad of mithyadarshana, mithyajnana, and mithyacharita. Therefore, happiness is desirable, and its cause is liberation. The cause of liberation is the pair of samvara and nirjara. And their cause is the triad of samyagdarshana, samyagjnana, and samyacharita. Thus, the two substances of jiva and ajīva, which were mentioned earlier, and the seven substances of punya, etc., which will be discussed later, together constitute the nine substances. This concludes the section on the establishment of the nine substances.

**Further:** From now on, the combination-parināma of jiva and pudgala, which was established earlier based on the power of some parināma, should be understood as the cause and seed of the seven substances of punya, etc., which will be discussed later. In the fourth chapter of the Pātanikā, it is said: "The jiva who is in samsara experiences parināma. From parināma arises new karma. From karma arises gati in the gatis. This is the first verse. The one who has attained gati acquires a body. From the body arise the indriyas. From the indriyas arises the perception of objects. From this arises raga and dvesha. This is the second verse. Thus, the jiva experiences delusion and wandering. Where? In the cycle of samsara. What is its special characteristic? It is described by the Jina Virs. What is its further special characteristic? It is endless and without beginning or end, in comparison to the abhavyas and bhavyas. This is the third verse. For example, although this jiva is inherently pure and has the nature of pure knowledge and vision, due to the bondage of endless karma, it experiences impure parināma, which is characterized by atmasamvitti. From this parināma arises karma, which covers the inherent nature of the jiva, which is characterized by infinite knowledge, etc., and binds the jiva with pudgalika karma, such as jnanaavarana, etc."