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 326

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नवपदार्थ - मोक्षमार्ग वर्णन
भीतर जो विपरीत अभिप्रायरूप परिणाम होता है यह दर्शनमोह या मोह है। उसी ही आत्माके नाना प्रकार चारित्र मोहका उदय होते हुए, न निश्चय वीतराग चारित्र होता है और न व्यवहार व्रत आदिके परिणाम होते हैं ऐसे जीवके भीतर जो इष्ट पदार्थोंमें प्रीतिभाव सो राग है और अनिष्ट पदार्थोंमें अप्रीति भाव सो द्वेष है। उस ही मोहके मंद उदयसे जो मनकी विशुद्धि होना उसको चित्तप्रसाद कहते हैं । यहाँ मोह व द्वेष तथा विषयादिमें अशुभराग सो अशुभ भाव है तथा दान पूजा व्रत शील आदि रूप जो शुभ राग या चित्तका आह्लाद होना है सो शुभ भाव है यह सूत्रका अभिप्राय है ।। १३१ । ।
इसतरह शुभ तथा अशुभ परिणामको कहते हुए एक सूत्र से प्रथम स्थल पूर्ण हुआ ।
पुण्यपापस्वरूपाख्यानमेतत् ।
सुह- परिणामो पुण्णं असुहो पावं ति हवदि जीवस्स ।
1
दोहं पोग्गल मेत्तो भावो कम्मत्तणं पत्तो ।। १३२ । । शुभपरिणामः पुण्यमशुभः पापमिति भवति जीव। द्वयोः पुङ्गलमात्रो भावः कर्मत्वं प्राप्तः ।। १३२ ।।
जीवस्य कर्तुः निश्चयकर्मतामापन्नः शुभपरिणामो द्रव्यपुण्यस्य निमित्तमात्रत्वेन कारणीभूतत्वात्तदास्रवक्षणादूर्ध्वं भवति भावपुण्यम् । एवं जीवस्य कर्तुर्निश्चयकर्मतामापन्नोऽशुभपरिणामो द्रव्यपापस्य निमित्तमात्रत्वेन कारणीभूतत्वात्तदास्त्रवक्षणादूर्ध्वं भावपापम् । पुद्गलस्य कर्तुर्निश्चयकर्मतामापन्नो विशिष्टप्रकृतित्वपरिणामो जीवशुभपरिणामनिमित्तो द्रव्यपुण्यम् । पुद्गलस्य कर्तुर्निश्चयकर्मतामापन्नो विशिष्टप्रकृतित्वपरिणामो जीवाशुभपरिणामनिमित्तो द्रव्यपापम् । एवं व्यवहारनिश्चयाभ्यामात्मनो मूर्तममूर्तञ्ज कर्म प्रज्ञापितमिति । । १३२ । ।
अन्वयार्थ--( जीवस्य ) जीवके ( शुभपरिणाम: ) शुभपरिणाम ( पुण्यम् ) पुण्य हैं और ( अशुभः ) अशुभ परिणाम ( पापम् इति भवति ) पाप हैं ( द्वयो: ) उन दोनोंके द्वारा ( पुद्गलमात्र: भावः ) पुद्गलमात्र भाव ( कर्मत्वं प्राप्तः ) कर्मपनेको प्राप्त होते हैं ।
टीका – यह, पुण्य-पापके स्वरूपका कथन है ।
जीवरूप कर्ताके निश्चयकर्मभूत शुभपरिणाम द्रव्यपुण्यको निमित्तमात्ररूपसे कारणभूत हैं। इसलिये 'द्रव्यपुण्यास्रवके' पूर्व वे शुभपरिणाम 'भावपुण्य' होते हैं। इसी प्रकार जीवरूप कर्ता निश्चयकर्मभूत अशुभपरिणाम द्रव्यपापको निमित्तमात्ररूपसे कारणभूत हैं इसलिये द्रव्यपापावके, वे अशुभ पूर्व परिणाम 'भावपाप' होते हैं।
पुद्गलरूप कर्त्ताके निश्चयकर्मभूत विशिष्टप्रकृतिरूप परिणाम (सातावेदनीयादि मुख्य प्रकृतिरूप

Translation AI Generated

## 322
## Navpadartha - Mokshamarg Varnan

The opposite result that occurs within is called Darshanmoha or Moha. As the various types of Charitra Moha arise in the same soul, there is neither a definite Vitaraga Charitra nor the results of Vyavahar Vratas etc. Within such a being, there is Raga, which is the feeling of liking for desirable objects, and Dvesha, which is the feeling of disliking for undesirable objects. The subtle manifestation of that same Moha, which is the purification of the mind, is called Chittaprasad. Here, the meaning of the Sutra is that Moha and Dvesha, and the Ashubha Raga for objects etc., are Ashubha Bhavas, and the Shubha Raga or the delight of the mind, in the form of Dana, Puja, Vratas, Sheela etc., are Shubha Bhavas. || 131 ||

Thus, the first section is complete with one Sutra, describing the Shubha and Ashubha results.

**Punyapapaswaroopaakhyanametat.**

**Suha-parinaamo punnam asuho paavam ti havadhi jivassa.**

**Doham poggal metto bhaavo kammattanam patto.** || 132 ||

**Shubhaparinaamah punyamashubhah paapamiti bhavathi jeeva. Dwayoh pudgalamatrah bhavah karmtavampraptah.** || 132 ||

The Shubhaparinaama, which has become the definite Karma of the Jeeva, is the cause of Dravyapunya, only as a cause, and therefore, after the Asrava of Dravyapunya, it becomes Bhava punya. Similarly, the Ashubhaparinaama, which has become the definite Karma of the Jeeva, is the cause of Dravypaapa, only as a cause, and therefore, after the Asrava of Dravypaapa, it becomes Bhavapaapa. The Vishishtprakruttirupa parinaama, which has become the definite Karma of the Pudgala, is the cause of Dravyapunya, due to the Shubhaparinaama of the Jeeva. The Vishishtprakruttirupa parinaama, which has become the definite Karma of the Pudgala, is the cause of Dravypaapa, due to the Ashubhaparinaama of the Jeeva. Thus, through Vyavahar and Nishchay, the Karma of the soul, both Murta and Amurta, is known. || 132 ||

**Anvayarth (Jeevasya) Jeevake (Shubhaparinaamah) Shubhaparinaama (punyam) punya hain aur (ashubhah) Ashubhaparinaama (paapamiti bhavathi) paapa hain (dwayoh) un dono ke dwara (pudgalamatrah bhavah) pudgalamatrah bhavah (karmtavampraptah) karm pane ko prapt hote hain.**

**Teeka - This is the statement of the nature of punya and paapa.**

The Shubhaparinaama, which is the definite Karma of the Jeeva, is the cause of Dravyapunya, only as a cause. Therefore, before the Asrava of Dravyapunya, they are Shubhaparinaama, which become Bhava punya. Similarly, the Ashubhaparinaama, which is the definite Karma of the Jeeva, is the cause of Dravypaapa, only as a cause. Therefore, before the Asrava of Dravypaapa, they are Ashubhaparinaama, which become Bhavapaapa.

The Vishishtprakruttirupa parinaama, which is the definite Karma of the Pudgala, is the cause of Dravyapunya, due to the Shubhaparinaama of the Jeeva. The Vishishtprakruttirupa parinaama, which is the definite Karma of the Pudgala, is the cause of Dravypaapa, due to the Ashubhaparinaama of the Jeeva. Thus, through Vyavahar and Nishchay, the Karma of the soul, both Murta and Amurta, is known. || 132 ||