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 325

पंचास्तिकाय प्राभृत
३२१ अथ पुण्यपापयोग्यभावस्वरूपं कथ्यते,—मोहो वा रागो वा द्वेषश्चितप्रसादश्च यस्य जीवस्य भावे मनसि विद्यते तस्य शुभोऽशुभो वा भवति परिणाम इति । इतो विशेष:-दर्शनमोहोदये सति निश्चयशुद्धात्मरुचिरहितस्य व्यवहाररत्नत्रयतत्त्वार्थरुचिरहितस्य वा योसौं विपरीताभिनिवेशपरिणाम: स दर्शनमोहस्तस्यैवात्मनो विचित्रचारित्रमोहोदये सति निश्चयवीतरागचारित्ररहितस्य व्यवहारव्रतादिपरिणामरहितस्य इष्टानिष्टविषये प्रीत्यप्रीतिपरिणामौ रागद्वेषौ भण्येते । तस्यैव मोहस्य मंदोदये सति चित्तस्य विशुद्धिश्चित्तप्रसादो भण्यते । अत्र मोहद्वेषावशुभौ विषयाद्यप्रशस्तरागश्च, दानपूजाव्रतशीलादिरूपः शुभरागश्चित्तप्रसादपरिणामश्च शुभ इति सूत्राभिप्राय: ।।१३१ ।। एवं शुभाशुभापरिणामकथनरूपेणैकसूत्रेण प्रथमस्थलं गतं ।
पीठिका-आगे पुण्य व पापके अधिकारमें चार गाथाएँ हैं। इन चार गाथाओंके मध्यमें पहले यह कथन है कि जो भाव पुण्य या भाव पापके योग्य भाव होते हैं वे परमानन्दमयी एक स्वभावरूप शुद्ध आत्मासे भिन्न हैं इस सूचनाकी मुख्यतासे "मोहो व रागदासों इत्यादि गाथासूत्र एक है फिर इस व्याख्यानकी मुख्यतासे कि शुद्ध बुद्ध एक स्वभावरूप शुद्ध आत्मासे भिन्न व त्यागने योग्य ये द्रव्य या भावरूप पुण्य तथा पाप हैं "सुहपरिणामो" इत्यादि सूत्र एक है । फिर नैयायिकके मतको निराकरण करते हुए पुण्य तथा पाप दोनोंको मूर्तीक समर्थन करते हुए "जम्हा कम्मरस फलं" इत्यादि सूत्र एक है । फिर अनादिकालसे साथ आए हुए जीव और कर्मोक मूर्तिकपना है इसलिये इन दोनोंमें स्पर्शना और बंधपना स्थापित करनेके लिये तथा यद्यपि शुद्ध निश्चयनयसे यह जीव अमूर्तीक है तथापि जीवके साथ अनादिकालसे बंधकी परिपाटी चली आ रही है इस अपेक्षासे व्यवहारनयसे मूर्तीक है ऐसी कहकर मूर्तीक जीवके साथ मूर्तीक कोका बंध होता है यह बतानेके लिये "भुत्तो पासदि" इत्यादि सूत्र एक है । इस तरह न्वार गाथाओंसे पंचम अन्तर अधिकारमें समुदाय पातनिका पूर्ण हुई।
हिन्दी ता० -उत्थानिका-आगे पुण्य तथा पापके योग्य भावोंका स्वरूप कहते हैं
अन्वय सहित सामान्यार्थ-(अस्स) जिस जीवके ( भावम्मि) भावमें ( मोहो) मिथ्यात्वरूप भाव ( रागो) रागभाव (दोसो) द्वेषरूप भाव (य) और (चित्तपसादो) चित्तका आह्वाद रूप भाव (विज्जदि) पाया जाता है ( तस्स) उस जीवके ( सुहो) शुभ (वा) तथा ( असुहो) अशुभ (वा) ऐसा ( परिणामो) भाव ( होदि) होता है।
विशेषार्थ-दर्शन मोह कर्मके उदय होते हुए निश्चयसे शुद्धात्माकी रुचि रूप सम्यक्त्व नहीं होता और न व्यवहार रत्नत्रय रूपी तत्त्वार्थकी रुचि ही होती है ऐसे बहिरात्मा जीवके

Translation AI Generated

## The Nature of Puny (Merit) and Papa (Demerit)

**Pancastikaya Prabhrit**

321. Now, the nature of Puny (merit) and Papa (demerit) is explained: For a Jiva (soul) who has Moha (delusion), Raga (attachment), Dvesha (aversion), or Chittaprasada (mental tranquility) in its Bhava (state of being) or Manas (mind), its Parinam (consequence) will be either Shubha (auspicious) or Ashubha (inauspicious).

**Details:**

* When Darshanmoha (delusion in perception) arises, the Jiva lacks the taste for the true nature of the self (Nischya Shuddhatma) and the three jewels of conduct (Vyavahar Ratna Tray). The resulting consequence is Darshanmoha.
* When the Jiva experiences Vichitracharitramoha (delusion in conduct), it lacks the true understanding of the nature of the self (Nischya Vitaraga Charitra) and the conduct of vows (Vyavahar Vratadi). The resulting consequences are Raga (attachment) and Dvesha (aversion) towards the desirable and undesirable.
* When the Jiva experiences a mild form of Moha (delusion), it experiences Chittaprasada (mental tranquility).

**Summary:**

* Moha (delusion) and Dvesha (aversion) are Ashubha (inauspicious).
* Raga (attachment) towards undesirable objects is Ashubha (inauspicious).
* Raga (attachment) towards desirable objects like charity, worship, and vows is Shubha (auspicious).
* Chittaprasada (mental tranquility) is Shubha (auspicious).

This is the meaning of the Sutra. || 131 ||

**Explanation:**

This section discusses the nature of Puny (merit) and Papa (demerit) in a single Sutra.

**Further Explanation:**

The following four verses discuss Puny (merit) and Papa (demerit) in detail.

* The first verse states that the Bhavas (states of being) that are conducive to Puny (merit) or Papa (demerit) are different from the pure soul (Shuddhatma) which is characterized by infinite bliss.
* The second verse explains that Puny (merit) and Papa (demerit) are not the true nature of the soul (Shuddhatma) but are rather temporary states of being that need to be overcome.
* The third verse refutes the Nyaya school of thought which considers both Puny (merit) and Papa (demerit) as material entities.
* The fourth verse explains that the Jiva (soul) and Karma (action) are inseparable and have been bound together since time immemorial. Although the Jiva (soul) is inherently immaterial, it is considered material in a practical sense due to its long-standing association with Karma (action). This association leads to the binding of the Jiva (soul) with Karma (action).

These four verses complete the discussion on Puny (merit) and Papa (demerit) in the fifth chapter of the Pancastikaya.

**Hindi Translation:**

**Uttanika:** Now, the nature of Bhavas (states of being) that are conducive to Puny (merit) and Papa (demerit) is explained.

**Anvaya Sahit Samanyarth:** (Ass) The Jiva (soul) (Bhavammi) whose Bhava (state of being) has (Moho) delusion, (Rago) attachment, (Dosho) aversion, and (Chittaprasado) mental tranquility (Viddidi) is present, (Tass) that Jiva (Suho) will experience auspicious (Va) or (Asuho) inauspicious (Va) (Parinamo) consequences.

**Vishesharth:** When Darshanmoha (delusion in perception) arises due to Karma (action), the Jiva lacks the taste for the true nature of the self (Nischya Shuddhatma) and the three jewels of conduct (Vyavahar Ratna Tray). Such a Jiva is considered to be an external soul (Bahiratma).