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 332

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नवपदार्थ-मोक्षमार्ग वर्णन सुखरसक स्वादसे विपरीत जो मिथ्यादर्शन व राग द्वेषादि परिणाम हैं इन भावोंसे परिणमन करता हुआ यही कर्मबन्य सहित मूर्तीक जीव उन कर्मवर्गणायोग्य पुद्गलोंको अपने प्रदेशोंमें अवकाश देता है । इस हीका अर्थ यह है कि उनको बाँधता है । अर्थात् यह जीव ही अपनी निर्मल आत्मानुभूति से विपरीत रागादि परिणाम द्वारा कर्मभावमें परिणत हुए कर्मवर्गणा योग्य पुगलकी वर्गणाओं से अवगाह पाता है अर्थात् उनसे बँध जाता है। यहाँ यह भाव है कि जीव निश्चयसे अमूर्तीक है तथापि व्यवहारसे मूर्तीक है। इसहीसे जीवमें कर्मबंध संभव है। ऐसा ही कहा है
कर्मबन्धकी अपेक्षा जीवके साथ पुद्गलका एकमेक सम्बन्ध है, परन्तु लक्षणकी अपेक्षा दोनोंमें भिन्न-भिन्न पना है इसलिये एकान्तसे जीवके अमूर्तीक भाव नहीं है ।। १३४।।
इस तरह चौथा स्थल पूर्ण हुआ-इस प्रकार नव पदार्थको बतानेवाले दूसरे महा अधिकार में पुण्य व पापके व्याख्यानकी मुख्यतासे चार गाथाओके द्वारा पाँचमा अन्तर अधिकार समाप्त हुआ।
अथ आस्रव पदार्थव्याख्यानम् अब आस्रवपदार्थका व्याख्यान है। पुण्यात्रवस्वरूपाख्यानमेतत् । रागो जस्स पसत्थो अणुकंपा-संसिदो य परिणामो। चित्तम्हि णस्थि कलुसं पुण्णं जीवस्स आसवदि ।।१३५।।
रागो यस्य प्रशस्तोऽनुकम्पासंश्रितश्च परिणामः ।
चित्ते नास्ति कालुष्यं पुण्यं जीवस्यास्रवति ।। १३५।। प्रशस्तरागोऽनुकम्पापरिणतिः चित्तस्याकलुषत्वश्चेति त्रयः शुभा भावाः द्रव्यपुण्यात्रवस्य निमित्तमात्रत्वेन कारणभूतत्वात्तदास्रवक्षणादूर्ध्व भावपुण्यास्त्रवः । तन्निमित्तः शुभकर्मपरिणामो योगद्वारेण प्रविशतां पुद्गलानां द्रव्यपुण्यात्रव इति ।।१३५।।
अन्वयार्थ:-( यस्य ) जिस जीवको ( प्रशस्त: रागः ) प्रशस्त राग है, ( अनुकम्पासंश्रित: परिणामः ) अनुकम्पायुक्त परिणाम है ( च ) और ( चित्ते कालुष्यं न अस्ति) चित्तमें कलुषताका अभाव है ( जीवस्य ) उस जीवको ( पुण्यम् आस्रवति ) पुण्य का आस्रव होता है।
टीका:-यह, पुण्यास्रवके स्वरूपका कथन है। प्रशस्त राग, अनुकम्पापरिणति और चित्तकी अकलुषता-यह तीन शुभ भाव द्रव्यपुण्यास्रवको

Translation AI Generated

## Translation:

328
The description of the nine substances and the path to liberation, like the sweet taste of sugar, is opposite to the false view and the consequences of anger, hatred, etc. The embodied being, along with its karma-bandha, gives space to the karmic particles in its own region, which are fit for karmic aggregation. This means that it binds them. In other words, this being, through its consequences of attachment, etc., which are contrary to its pure self-awareness, becomes involved in the aggregation of karmic particles that are fit for karmic aggregation, and thus becomes bound by them. Here, the idea is that the being is certainly non-embodied, but practically embodied. This is why karma-bandha is possible for the being. It is said:

> "There is a mutual relationship between the being and the particle with respect to karma-bandha, but they are different in terms of their characteristics. Therefore, the being is not non-embodied in isolation." || 134 ||

In this way, the fourth section is complete. Thus, the fifth section, which is an internal section, ends with four verses, mainly explaining merit and demerit, in the second great authority that explains the nine substances.

Now, the explanation of the substance of *āsrava* begins. This is the explanation of the nature of *puṇyāśrava*.

> "The one who has praiseworthy attachment, a consequence that is based on compassion, and whose mind is free from defilement, has the *āsrava* of merit." || 135 ||

> "Praiseworthy attachment, a consequence based on compassion, and a mind free from defilement - these three auspicious qualities are the cause of the *āsrava* of material merit, because they are only the cause, and the *āsrava* of mental merit arises after that *āsrava*. The auspicious karmic consequence that arises from this, through the door of yoga, is the *āsrava* of material merit for the particles that enter." || 135 ||

Explanation of the meaning: ( *yasy* ) The being who ( *praśastaḥ rāgaḥ* ) has praiseworthy attachment, ( *anukampāsaṃśritaḥ pariṇāmaḥ* ) a consequence based on compassion, ( *ca* ) and ( *citte kāluṣyaṃ na asti* ) whose mind is free from defilement, ( *jīvasya* ) that being ( *puṇyaṃ āsravati* ) has the *āsrava* of merit.

Commentary: This is a statement about the nature of *puṇyāśrava*. Praiseworthy attachment, a consequence based on compassion, and a mind free from defilement - these three auspicious qualities are the cause of the *āsrava* of material merit, because they are only the cause, and the *āsrava* of mental merit arises after that *āsrava*. The auspicious karmic consequence that arises from this, through the door of yoga, is the *āsrava* of material merit for the particles that enter.