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 321

पंचास्तिकाय प्राभृत
३१७ कर्मोदयादात्मोपलब्धिलक्षणपंचमगतिसुखविलक्षणासु सुरनरनारकादिचतुर्गतिषु गमनं भवति ततश्च शरीररहितचिदानंदैकस्वभावात्मविपरीतो देहो भवति ततोतीन्द्रियामूर्तपरमात्मस्वरूपात्प्रतिपक्षभूतानीन्द्रियाणि समुत्पाते तेभ्योपि निर्विषयशुद्धात्मध्यानोत्थवीतरागपरमानंदैकस्वरूपसुखविपरीतं पंचेन्द्रियविषयसुखपरिणमनं भवति ततो रागादिदोषरहितानंतज्ञानादिगुणास्पदात्मतत्त्वविलक्षणों रागद्वेषो समुत्पद्येते । रागद्वेषपरिणामात्मकरणभूतात्पूर्ववत् पुनरपि कार्यभूतं कर्म भवतीति रागादिपरिणामाना कर्मणश्च योसौ परस्परं कार्यकारणाभावः स एव वक्ष्यमाणपुण्यादिपदार्थानां कारणमिति ज्ञात्वा पूर्वोक्तसंसारचक्रविनाशार्थमव्याबाधानंतसुखादिगुणानां चक्रभूते समूहरूपे निजात्मस्वरूपे ग़गादिविकल्पपरिहारेण भावना कर्तव्येति । किं च कथंचित्परिणामित्चे सत्यज्ञानी जीवो निर्विकारस्वसंवित्त्यभावे सति पापपदार्थस्यास्रवबंधपदार्थयोश्च कर्ता भवति कदाचिन्मदमिथ्यात्वोदयेन दृष्ट श्रुतानुभूतभोगाकांक्षारूपनिदान धेन भाविकाले पापानुबन्धिपुण्यपदार्थस्यापि कर्ता भवति, यस्तु ज्ञानी जीवः स निर्विकारात्मतत्त्वविषये या रुचिस्तथा परिच्छित्तिर्निश्चलानुभूतिरित्यभेदरत्नत्रयपरिणामेन संवरनिर्जरामोक्षपदार्थानां कर्ता भवति, यदा पुन: पूवोक्तनिश्चयरत्नत्रये स्थातुं न शक्नोति तदा निर्दोषिपरमात्मस्वरूपार्हत्सिद्धानां तदाराधकाचार्योपाध्यायसाधूनां च निर्भरासाधारणभक्तिरूपं संसारविच्छित्तिकारणं परंपरया मुक्तिकारणं च तीर्थकरप्रकृत्यादिपुण्यानुबंधिविशिष्टपुण्यरूपमनीहितवृत्त्या निदानरहितपरिणामेन पुण्यपदार्थ च करोतीत्यनेन प्रकारेणाज्ञानी जीवः पापादिपदार्थचतुष्टयस्य कर्ता ज्ञानी तु संवरादिपदार्थत्रयस्येति भावार्थः ।।१२८। १२९ ।१३० ।। एवं नवपदार्थप्रतिपादकद्वितीयमहाधिकारमध्ये पुण्यादिसप्तपदार्था जीवपुद्गलसंयोगवियोगपरिणामेन निर्वृत्ता इति कथनमुख्यतया गाथात्रयेण चतुर्थांतराधिकारः समाप्तः ।
पीठिका-आगे कोई शंका करे कि जीव द्रव्यके साथ पुद्गल सर्व प्रकारसे तन्मयी हो रहा है इसलिये जीव पुद्गलकी संयोग रूप परिणतिमयी एक ही पदार्थ है, अथवा अन्य कोई शंका करे कि दोनों पदार्थ जीव और पुद्गल शुद्ध हैं तथा वे सर्वप्रकारसे परिणमन रहित हैं इसलिये पुण्य पाप आदि पदार्थ ही सिद्ध नहीं होते हैं, तब यह दोष होगा कि न जीवके बंध सिद्ध होगा न मोक्ष । इस दोषके दूर करनेके लिये यह बात जाननी चाहिये कि एकांतसे ये जीव और पुद्गल दोनों द्रव्य न परिणामी हैं और न अपरिणामी हैं इसलिये किसी अपेक्षासे ये दोनों परिणमनशील हैं। परिणमनशील मानते हुए ही आश्रय आदि सात पदार्थोकी सिद्धि होसकती है । तब फिर शिष्यने कहा-यद्यपि इन दोनोंके किसी अपेक्षासे परिणमनशील होते हुए पुण्य पाप आदि सात पदार्थोकी सिद्धि होजाती है तथापि इन सात पदार्थोसे कुछ प्रयोजन नहीं है | जीव, अजीवसे ही काम पूरा होजाता है क्योंकि वे सात पदार्थ इन जीव और पुद्गलकी ही पर्यायें हैं। इसका समाधान आचार्य करते हैं कि भव्य जीवोंको त्यागने योग्य व ग्रहण करने योग्य तत्त्वका स्वरूप दिखानेके लिये इन सात

Translation AI Generated

The five astikayas, beginning with the first, are the five types of happiness, which are different from the happiness of the five senses. These five astikayas are the cause of the four types of births, namely, the births of gods, humans, animals, and hell beings. After these births, the body, which is opposite to the soul, which is pure consciousness and bliss, is born. Then, from the soul, which is the form of the supreme self, the senses, which are opposite to the soul, are born. From these senses, the happiness of the five senses, which is opposite to the pure bliss of the soul, which is born from the meditation of the pure soul without any object, is born. Then, from the soul, which is the abode of infinite knowledge and other virtues, which is free from the defects of attachment, aversion, and delusion, attachment and aversion are born. From the attachment and aversion, which are the cause of the karma, which is the effect, the karma is born. This is the cause and effect relationship between the attachment, aversion, and karma. This is the cause of the auspicious and inauspicious things, which will be discussed later. Therefore, to destroy the cycle of birth and death, one should meditate on the soul, which is the form of the group of infinite auspicious virtues, and abandon the thoughts of the world, like the sky.

Furthermore, a knowledgeable soul, who has attained the knowledge of truth, becomes the doer of the inauspicious things, the bondage, and the flow, even though he is free from the modifications of the soul. Sometimes, due to the rise of delusion, he becomes the doer of the auspicious things, which are the result of the inauspicious things, because of the desire for the objects of enjoyment, which are seen, heard, and experienced. However, a knowledgeable soul, who has attained the knowledge of truth, becomes the doer of the restraint, the flow, and the liberation, because of the three jewels of non-duality, which are the taste, the perception, and the unshakeable experience, which are in the soul. When he is unable to remain in the three jewels of non-duality, he becomes the doer of the auspicious things, which are the cause of the destruction of the cycle of birth and death, because of the unwavering devotion to the supreme self, which is free from defects, and the teachers, the preceptors, and the saints, who are the followers of the supreme self. This is the cause of the destruction of the cycle of birth and death and the cause of liberation. This is the auspicious thing, which is the result of the auspicious things, which are the result of the Tirthankaras and other auspicious things, which is free from the cause of the result. In this way, an ignorant soul becomes the doer of the four inauspicious things, while a knowledgeable soul becomes the doer of the three auspicious things. This is the meaning.

Thus, the second great chapter, which explains the nine things, ends with the fourth chapter, which states that the seven things, namely, the auspicious, the inauspicious, and the five astikayas, are the result of the combination and separation of the soul and the matter.

**Preface:** If someone doubts that the soul becomes one with the matter in all ways, then the soul and the matter are one thing, which is the result of the combination. Or, if someone doubts that both the soul and the matter are pure and free from all modifications, then the auspicious and inauspicious things are not real. Then, there will be no bondage or liberation. To remove this doubt, one should know that both the soul and the matter are neither modifiable nor unmodifiable. Therefore, both are modifiable in relation to something. Only then, the seven things, namely, the support, the object, the knowledge, the faith, the conduct, the power, and the liberation, can be established. Then, the disciple said, "Even though the seven things are established because of the modifiability of the soul and the matter in relation to something, they are useless. The soul and the non-soul are enough, because the seven things are just synonyms of the soul and the matter." The teacher replied, "To show the nature of the things that should be abandoned and the things that should be accepted by the aspiring souls, the seven things are explained."