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 329

पंचास्तिकाय प्राभृत हिन्दी ता-उत्थानिका-आगे यह सिद्ध करते हैं कि इन द्रध्यकर्मोमें मूर्तीकपना है
अन्वय सहित सामान्यर्थ-( जम्हा) क्योंकि [ जीवेण ] इस जीवके द्वारा [ कम्मस्स फलं] कर्मोका फल, [सुह दुक्खं ], सुख और दुःख [विसयं] जो पाँच इन्द्रियोंका विषय रूप है सो [णियदं] निश्चितरूपसे [फासेहिं] स्पर्शनादि इन्द्रियों के निमित्तसे [ भुंजदे ] भोगा जाता है [ तम्हा ] इसलिये [ कम्माणि ] द्रव्यकर्म [ मुत्ताणि ] मूर्तीक हैं ।
विशेषार्थ-जो जीव विषयोंसे रहित परमात्माकी भावना से पैदा होनेवाले सुखमयी अमृतके स्वादसे गिरा हुआ है, वह जीव उदयमें आकर प्राप्त हुए कर्मोंका फल भोगता है । वह कर्मफल मूर्तीक पंच इन्द्रियोंके विषयरूप है तथा हर्ष विषादरूप सुखदुःखमयी है। यद्यपि शुद्ध निश्चयनयसे अमूर्तीक है तथापि अशुद्ध निश्चयनयसे परमार्थरूप व अमूर्तीक परम आह्लादमयी लक्षणधारी निश्चयसुखके विपरीत होनेके कारणसे यह विषयोंका सुखदुःख, हर्ष-विषादरूप मूर्तीक है क्योंकि निश्चयपूर्वक स्पर्शनादि पाँच इन्द्रियोंसे रहित अमूर्तीक शुद्ध आत्मतत्त्वसे विपरीत जो स्पर्शनादि मूर्तीक इन्द्रियाँ हैं उनके द्वारा ही भोगा जाता है । अतएव कर्म, जिनके ये सुख-दुःख कार्य हैं वे भी मूर्तीक हैं क्योंकि कारणके सदृश ही कार्य होता है । मूर्तीक कार्यरूप अनुभानसे उनका कारण भी मूर्तिक जाना जाता है। पांचों इन्द्रियोंके स्पर्शादि विषय मूर्तीक हैं। तथा वे मूर्तीक इन्द्रियोंसे भोगे जाते हैं उनसे सुख-दुःख होता है वह भी स्वयं मूर्तीक है इस तरह कर्मको मूर्तीक सिद्ध किया गया, यह सूत्रका अर्थ है ।।१३३।।
इस तरह नैयायिक मतको आश्रय करनेवाले शिष्यको समझानेके लिये नयविभागसे पुण्य व पाप दोनों प्रकारके द्रव्यकर्मोको मूर्तीक सिद्ध करते हुए एक सूत्रसे तीसरा स्थल पूर्ण हुआ।
मूर्तकर्मणोरमूर्तजीवमूर्तकर्मणोश्च बंधप्रकारसूचनेयम् । मुतो फासदि मुत्तं मुत्तो मुत्तेण बंध-मणुहवदि । जीवो मुत्ति-विरहिदो गाहदि ते तेहिं उग्गहदि ।।१३४।।
मूर्तः स्पृशति मूर्तं मूतों मूर्तेन बंधमनुभवति ।
जीवो मूर्तिविरहितो गाहति तानि तैरवगाह्यते ।।१३४ ।। इह हि संसारिणि जीवेऽनादिसंतानेन प्रवृत्तमास्ते मूर्तं कर्म । तत्स्पर्शादिमत्त्वादागामि मूर्तकर्म स्पृशति, ततस्तन्मूर्त तेन सह स्नेहगुणवशाद् बंधमनुभवति । एष मूर्तयोः कर्मणोबंधप्रकार:

Translation AI Generated

The five astikayas, starting with the Hindi Ta-utthanika, prove that these dravyakarmas are murtik.

**General Meaning with Anvaya:** (Because) [jivena] by this jiva, [kammassa phalam] the fruit of karma, [suh dukkham], happiness and sorrow, [visayam] which is the object of the five senses, [niyadam] definitely [phasehin] by means of the senses of touch etc., [bhunjade] is enjoyed, [tamha] therefore, [kammani] dravyakarmas [muttani] are murtik.

**Specific Meaning:** The jiva who has fallen from the taste of the blissful nectar born from the contemplation of the Supreme Being devoid of objects, experiences the fruit of the karmas obtained upon coming into existence. That karmic fruit is murtik, being the object of the five senses and is full of happiness and sorrow in the form of joy and sorrow. Although it is amurtik in pure certainty, it is murtik in the form of happiness and sorrow of the objects, due to being opposite to the certain happiness which is amurtik in the ultimate sense and is characterized by supreme bliss, because it is enjoyed by the murtik senses of touch etc., which are opposite to the amurtik pure soul essence, which is definitely devoid of the five senses of touch etc. Therefore, karmas, whose functions are these happiness and sorrow, are also murtik, because the function is similar to the cause. The cause is also known to be murtik from the murtik function-like experience. The objects of the five senses, such as touch etc., are murtik. And they are enjoyed by the murtik senses, happiness and sorrow arise from them, which is also murtik itself. In this way, karma has been proved to be murtik, this is the meaning of the sutra.

In this way, the third place was completed with one sutra, proving both types of dravyakarmas, punya and papa, to be murtik, using the division of nayas to explain to the disciple who relies on the Nyaya view.

**Sutra 134:**
The murtikarma binds the amurtik jiva, and the murtikarma is also bound by the murtikarma. Just as a mud-ball sticks to a mud-ball, the jiva, devoid of murti, is caught by them and is bound by them.

**Explanation:**
In this samsari jiva, the murtik karma continues from the beginningless lineage. Because it has touch etc., the incoming murtik karma touches it, and then that murtik karma experiences bondage with it due to the quality of affection. This is the type of bondage of the murtik karma.