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 324

३२०
नवपदार्थ-मोक्षमार्ग वर्णन ___पुण्यपापयोपत्रावस्वभावामान ओतत् : मोहो रागो दोसो चित्त- पसादो-य जस्स भावम्मि । विज्जदि तस्स सुहो वा असुहो वा होदि परिणामो ।।१३१।। ___ मोहो रागो द्वेषश्चित्तप्रसादः वा यस्य भावे ।
विद्यते तस्य शुभो वा अशुभो वा भवति परिणामः ।।१३१।। इह हि दर्शनमोहनीयविपाककलषपरिणामता मोहः । विचित्रचारित्रमोहनीयविपाकप्रत्यये प्रीत्यप्रीती रागद्वेषौ । तस्यैव मंदोदये विशुद्धपरिणामता चित्तप्रसादपरिणामः । एवमिमे यस्य भावे भवन्ति, तस्यावश्यं भवति शुभोऽशुभो वा परिणामः । तत्र यत्र प्रशस्तरागश्चित्तप्रसादश्च तत्र शुभः परिणामः, यत्र तु मोहद्वेषावप्रशस्तरागश्च तत्राऽशुभ इति ।। १३१।। __अब पुण्य-पापपदार्थका व्याख्यान है।
अन्वयार्थ—( यस्य भावे ) जिसके भावमें ( मोहः ) मोह, ( रागः ) राग, ( द्वेषः ) द्वेष ( वा ) अथवा ( चित्तप्रसादः ) चित्तप्रसन्नता ( विद्यते ) है, ( तस्य ) उसके ( शुभः वा अशुभ: वा ) शुभ अथवा अशुभ ( परिणामः ) परिणाम ( भवति ) होते हैं।
टीका-यह, पुण्य-पापके योग्य भावके स्वभावका ( स्वरूपका ) कथन है।
यहाँ, दर्शनमोहनीयके विपाकसे जो कलुषित परिणाम वह मोह है, विचित्र ( अनेक प्रकारके ) चारित्रमोहनीयका विपाक जिसका आश्रय ( निमित्त ) है ऐसी प्रीति-अप्रीति वह रागद्वेष हैं, उसीके ( चारित्रमोहनीयके ही ) मंद उदयसे होनेवाले जो विशुद्ध परिणाम वह चित्तप्रसादपरिणाम ( मनकी निर्मलतारूप परिणाम ) है। इस प्रकार यह ( मोह, राग, द्वेष अथवा चित्तप्रसाद ) जिसके भावमें है उसके अवश्य शुभ अथवा अशुभ परिणाम है। उसमें जहाँ प्रशस्त राग तथा चित्तप्रसाद है वहाँ शुभ परिणाम है और जहाँ मोह, द्वेष तथा अप्रशस्त राग हैं वहाँ अशुभ परिणाम है ।।१३१॥
सं० ता०-अथ पुण्यपापाधिकार गाथाचतुष्टयं भवति तत्र गाथाचतुष्टयमध्ये प्रथम तावत्परमानंदैकस्वभावशुद्धात्मनः सूचनमुख्यत्वेन "मोहो व रागदोसा” इत्यादिगाथासूत्रमेकं । अथ शुद्धबुद्धकस्वभावशुद्धात्मनः सकाशादित्रस्य हेयस्वरूपस्य द्रव्यभावपुण्यपापद्वयस्य व्याख्यानमुख्यत्वेन “सुहपरिणामो" इत्यादि सूत्रमेकं, अथ नैयायिकमतनिराकरणार्थ पुण्यपापद्वयस्य मूर्तत्वसमर्थनरूपेण “जह्मा कम्मस्स फलं" इत्यादि सूत्रमेकं, अथ चिरंतनागंतुकयोर्मूर्तयोः कर्मणोः स्पृष्टत्वबद्धत्वस्थापनार्थ शुद्धत्वनिश्चयेनामूर्तस्यापि जीवस्यानादिबंधसंतानापेक्षया व्यवहारनयेन मूर्तत्वं मूर्तजीवेन सह मूर्तकर्मणो बंधप्रतिपादनार्थं च "मुत्तो पासदि” इत्यादि सूत्रमेकमिति गाथाचतुष्टयेन पंचमांतराधिकारे समुदायपातनिका । तद्यथा--

Translation AI Generated

## 320
**Description of the Nine Substances and the Path to Liberation**

**_Punyakarma and Papkarma are the causes of attachment, and from this attachment arise delusion, anger, hatred, and mental clarity. The result for one who has these is either auspicious or inauspicious._**

**_Delusion, anger, hatred, or mental clarity, whichever exists in one's being, results in either auspicious or inauspicious consequences._**

Here, delusion is the result of the karmic consequences of the delusion of perception. Anger and hatred are the pleasure and displeasure that arise from the karmic consequences of the delusion of conduct. Mental clarity is the pure result of the subtle arising of the delusion of conduct. Thus, whoever has these (delusion, anger, hatred, or mental clarity) will inevitably have auspicious or inauspicious consequences. Where there is praiseworthy anger and mental clarity, there is an auspicious consequence. Where there is delusion, hatred, and unpraiseworthy anger, there is an inauspicious consequence.

**_Now, an explanation of the substances of Punyakarma and Papkarma._**

**Meaning of the Verse:** (In whose being) in the being of one who (has delusion) delusion, (anger) anger, (hatred) hatred, (or) or (mental clarity) mental clarity (exists) exists, (for him) for him (auspicious or inauspicious) auspicious or inauspicious (consequences) consequences (happen) happen.

**Commentary:** This is a statement of the nature (essence) of the appropriate states of being for Punyakarma and Papkarma.

Here, delusion is the polluted consequence of the karmic consequences of the delusion of perception. Anger and hatred are the pleasure and displeasure that arise from the karmic consequences of the delusion of conduct. Mental clarity is the pure result of the subtle arising of the delusion of conduct. Thus, whoever has these (delusion, anger, hatred, or mental clarity) will inevitably have auspicious or inauspicious consequences. Where there is praiseworthy anger and mental clarity, there is an auspicious consequence. Where there is delusion, hatred, and unpraiseworthy anger, there is an inauspicious consequence.

**Summary:** This is a four-verse chapter on the topic of Punyakarma and Papkarma. The first verse, "Moho va ragadoasa" etc., is primarily about the indication of the pure nature of the Supreme Bliss. The second verse, "Suhaparinaamo" etc., is primarily about the explanation of the two substances of Punyakarma and Papkarma, which are the objects of destruction, from the pure nature of the pure intellect. The third verse, "Jahma kammassa phala" etc., is primarily about the affirmation of the corporeality of the two substances of Punyakarma and Papkarma, in order to refute the Naiyayika view. The fourth verse, "Muttho pasadi" etc., is primarily about establishing the contact and binding of the two karmas, the ancient and the recent, in order to establish the purity of the non-corporeal soul, and to show that the soul, in relation to the ancient chain of binding, is considered corporeal in the conventional sense, and to show the binding of corporeal karma with the corporeal soul. Thus, these four verses are the essence of the fifth chapter. For example,