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 328

३२४
नवपदार्थ - मोक्षमार्ग वर्णन
इस तरह शुद्ध बुद्ध स्वभाववाले शुद्धात्मासे भिन्न जो त्यागने योग्य द्रव्य या भावरूप पुण्य तथां पाप हैं उनका व्याख्यान करते हुए एक सूत्रसे दूसरा स्थल समाप्त हुआ ।
मूर्तकर्मसमर्थनमेतत् ।
जम्हा कम्पस्प फलं विसमं फागोहिं भुंजदे णियदं । जीवेण सुहं दुक्खं तम्हा कम्माणि मुत्ताणि ।। १३३ ।। यस्मात्कर्मणः फलं विषयः स्पर्शैर्भुज्यते नियतम् ।
जीवेन सुखं दुःखं तस्मात्कर्माणि मूर्तानि ।। १३३ ।। यतो हि कर्मणां फलभूतः सुखदुःखहेतुविषयो मूर्तो मूर्तैरिन्द्रियैर्जीवेन नियतं भुज्यते, ततः कर्मणां मूर्तत्वमनुमीयते । यथा हि-मूर्तं कर्म, मूर्तसंबंधेनानुभूयमानमूर्तफलत्वादाखुविषंवदिति ।। १३३ ।।
अन्वयार्थ – ( यस्मात् ) क्योंकि ( कर्मणः फलं ) कर्मका फल ( विषयः ) जो ( मूर्त ) विषय वे ( नियतम् ) नियमसे ( स्पर्शैः ) ( मूर्त ऐसी ) स्पर्शनादि इन्द्रियोंसे ( जीवेन ) जीव द्वारा ( सुखं दुखं) सुख रूपसे अथवा दुःखरूपसे ( भुज्यते ) भोगे जाते हैं, (तस्मात् ) इसलिये ( कर्माणि ) कर्म ( मूर्तानि ) मूर्त हैं ।
टीका - यह, मूर्त कर्मका समर्थन है ।
कर्मके फलभूत और सुख-दुःखके हेतुरूप जो विषय वे नियमसे मूर्त हैं और मूर्त इन्द्रियों द्वारा जीवसे भोगे जाते हैं, इसलिये कर्मों के मूर्तपनेका अनुमान किया जाता है । वह इस प्रकार - जिस प्रकार मूषक विष मूर्त है उसी प्रकार कर्म मूर्त है, क्योंकि ( मूषकविषके फल की भाँति ) मूर्तके सम्बन्ध द्वारा अनुभवमें आनेवाला ऐसा मूर्त उसका फल हैं ।। १३३ ।।
सं०ता० अथ कर्मणां मूर्तत्वं व्यवस्थापयति, जह्मा – यस्मात्कारणात् कम्मस्स फलंउदयागतकर्मणः फलं । तत्कथंभूतं । विसयं -- मूर्तपंचेन्द्रियविषयरूपं, भुंजदे — भुज्यते, णियदं-निश्चितं । केन कर्तृभूतेन । जीवेन विषयातीतपरमात्मभावनोत्पन्नसुखामृतरसास्वादच्युतेन जीवेन । कैः कारणभूतैः । फासेहि स्पर्शनेन्द्रियादिरहितामूर्तशुद्धात्मतत्त्वविपरीतैः स्पर्शनादिमूर्तेन्द्रियैः । पुनरपि कथंभूतं तत्पंचेन्द्रियविषयरूपं कर्मफलं । सुहदुक्खं सुखदुःखं यद्यपि शुद्धनिश्चयेनामूर्त तथापि अशुद्धनिश्चयेन पारमार्थिकामूर्तपरमाह्लादैकलक्षणनिश्चयसुखाद्विपरीतत्वाद्धर्षविषादरूपं मूत सुखदुःखं । तह्या मुत्ताणि कम्माणि यस्मात्पूर्वोक्तप्रकारेण स्पर्शादिमूर्तपंचेन्द्रियरूपं मूर्तेन्द्रियैर्भुज्यते स्वयं च मूर्तं सुखदुःखरूपं कर्म कार्यं दृश्यते, तस्माकारणसदृशं कार्यं भवतीति मत्त्वा कार्यानुमानेन ज्ञायते मूर्तानि कर्माणि इति सूत्रार्थः ॥ १३३ ॥ एवं नैयायिकमताश्रितशिष्यसंबोधनार्थं नयविभागेन पुण्यपापद्वयस्य मूर्तत्वसमर्थनरूपेणैकसूत्रेण तृतीयस्थलं गतं ।

Translation AI Generated

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Navapadartha - Mokshamarg Varnan

In this way, the explanation of the dravya, which is worthy of being renounced, and the punya and papa, which are in the form of bhava, different from the pure soul, which has pure buddhi svabhava, ended from one sutra to another place.
This is the support of the moort karma.
Because the fruit of karma is enjoyed by the jiva through the senses, karma is moort.
Anvayaartha - (Yasmat) because (karma nah phal) the fruit of karma (vishay) which (moort) is the object (niyatam) by rule (sparshai) (moort aisi) by the senses of touch etc. (jivena) by the jiva (sukha dukha) in the form of happiness or in the form of sorrow (bhujyate) is enjoyed, (tasmat) therefore (karmaani) karma (moortani) is moort.
Tika - This is the support of moort karma.
The object, which is the fruit of karma and the cause of happiness and sorrow, is moort by rule and is enjoyed by the jiva through the moort senses, therefore the moortness of karma is inferred. Just as - moort karma, because it is moort, is experienced through its connection with the moort fruit, like poison.
San. Ta. - Now, the moortness of karma is established, Jahma - Yasmat karanat kammas phal - the fruit of karma which has arisen. What kind of fruit is it? Visayam - moort panchendriya vishay roop, bhujjade - bhujyate, niyadam - nischit. By whom, the doer? Jivena - by the jiva, who has transcended the objects and has arisen the bliss of the supreme soul, the taste of nectar, and is not subject to change. By what causes? Phaasehi - by the senses of touch etc., which are moort, opposite to the pure soul, which is without the senses of touch etc. Again, what kind of fruit of karma is it, which is the object of the five senses? Suha dukha - happiness and sorrow, although they are amoort in pure knowledge, but because they are opposite to the supreme bliss, which is the characteristic of the knowledge of the true nature, they are moort happiness and sorrow in the form of joy and sorrow. Tahya moortani karmaani - because, as mentioned earlier, it is enjoyed by the moort senses, which are in the form of the five senses of touch etc., and because the karma itself is moort, in the form of happiness and sorrow, it is seen, therefore, it is known by the inference of the effect, that karma is moort, because the effect is similar to the cause.
Thus, the third place has been reached in one sutra, in the form of the support of the moortness of punya and papa, by the division of the nayas, for the purpose of informing the disciples who follow the Nyaya school of thought.