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 333

पंचास्तिकाय प्राभृत
३२९
निमित्तमात्ररूपसे कारणभूत हैं इसलिये द्रव्यपुण्यास्त्रवके पूर्व भावपुण्यास्त्रव होते हैं और वे [ शुभ भाव ] जिनका निमित्त हैं ऐसे जो योगद्वार प्रविष्ट होनेवाले पुद्गलोंके शुभकर्मपरिणाम वे द्रव्यपुण्यास्त्रव हैं ॥१३५॥
सं०ता० - अथ भावकर्मद्रव्यकर्मनोकर्ममतिज्ञानादिविभावगुणनरनारकादिविभावपर्यायैः शून्यात् शुद्धात्मसम्यक्श्रद्धानज्ञानानुष्ठानरूपाभेदरन्वयात्मकनिर्विकल्पसमाधिसमुत्पन्नपरमानंदसमरसीभावेन पूर्णकलशवद्भरितावस्थात्परमात्मनः सकाशाद्भिन्न शुभाशुभास्त्रवाधिकारे गाथा षट्कं भवति तत्र गाथाषट्कमध्ये प्रथमं तावत्पुण्यास्त्रवकथनमुख्यत्वेन "रागो जस्स पसत्थो” इत्यादिपाठक्रमेण गाश्श्राचतुष्टयं, तदनंतरं पापास्स्रवे 'चरिया पपादबहुला' इत्यादि गाथा द्वयं इति पुण्यपापास्रवव्याख्याने समुदायपातनिका तद्यथा ।
अथ निरास्रवशुद्धात्मपदार्थात्प्रतिपक्षभूतं शुभास्त्रवमाख्याति – रागो जस्स पसत्थो - रागो यस्य प्रशस्त: वीतरागपरमात्मद्रव्याद्विलक्षणः पंचपरमेष्ठिनिर्भरगुणानुरागरूपः प्रशस्तधर्मानुरागः । अणुकंपा संसिदो य परिणामो अनुकंपासंश्रितञ्च परिणामः दयासहितो मनोवचनकायव्यापाररूप: शुभपरिणामः चित्त िणत्थि कलुसो - चित्ते नास्ति कालुष्यं मनसि क्रोधादिकलुषपरिणामो नास्ति। पुण्णं जीवस्स आसवदि — यस्यैतें पूर्वोक्त: त्रयः शुभपरिणामा: संति तस्य जीवस्य द्रव्यपुण्यास्रवकारणभूतं भावपुण्यमास्रवतीति सूत्राभिप्रायः || १३५ || एवं शुभास्त्रवं सूत्रगाथा
गता ।
पीठिका - आगे यह आत्मा निश्चयसे परमात्मा स्वरूप है । यह भाव कर्म, द्रव्य कर्म, व नोकर्म तथा मतिज्ञानादि विभावगुण व नर नारक आदि विभाष पर्याय इन सबसे शून्य है तथा शुद्ध आत्माके भले प्रकार श्रद्धान, व भलेप्रकार ज्ञान व भलेप्रकार आचरण रूप अभेद रत्नत्रयमयी विकल्परहित समाधि भावसे उत्पन्न होनेवाले समता रसके भावसे पूर्ण कलशकी तरह भरा हुआ है। इस आत्मा से भिन्न जो शुभ व अशुभ आस्रवका अधिकार है, उसमें छः गाथाएँ हैं । पहले पुण्याश्रवके कहनेकी मुख्यतासे "रागो जस्स पसत्थो " इत्यादि पाठक्रमसे चार गाथाएँ हैं। फिर पापास्स्रवको कहते हुए "चरिया पमादबहुला' इत्यादि गाथाएँ दो हैं । इस तरह पुण्य व पापके आस्त्रयके व्याख्यानमें समुदायपातनिका
है ।
हिन्दी ता० - उत्थानिका- आगे आस्रवरहित शुद्ध आत्मपदार्थसे प्रतिकूल जो शुभ are है उसका वर्णन करते हैं
अन्य सहित सामान्यार्थ - ( जस्स) जिस जीवके (पसत्यो ) प्रशस्त या भला (रागो ) राग है ( य ) और ( अणुकंपासंसिदो ) दयासे भीजा हुआ ( परिणामो ) भाव है, तथा

Translation AI Generated

The **five astikayas** are the cause only in the form of a **nimitta** (occasion), therefore **dravya punya asrava** is preceded by **bhaava punya asrava**, and those **shubha bhaava** (auspicious feelings) which are the occasion for them, are the **dravya punya asrava** which are the result of the **karma** of the **pudgalas** that enter through the **yoga dvaara** (door of yoga). || 135 ||

**Saṃ. Tā.** - Now, the **bhaava karma**, **dravya karma**, **nokarma**, **mati jñāna**, etc., **vibhaava guṇa**, **nara**, **naraka**, etc., **vibhaava paryāya** are all void, and from the pure **ātman** (soul) arises the **nirvikalpa samādhi** (meditation without thought) which is characterized by **abheda ratnatraya** (three jewels of non-duality) in the form of **śraddhā** (faith), **jñāna** (knowledge), and **anuṣṭhāna** (practice), and is filled like a full pot with the **samata rasa** (feeling of equality) and **paramānanda** (supreme bliss). From this **paramātman** (supreme soul) arises the **shubha** (auspicious) and **aśubha** (inauspicious) **āśrava** (influx). There are six **gāthā** (verses) on this topic. The first four **gāthā** deal with **puṇyāśrava** (influx of merit) and begin with the words "**rāgo jassa pasattho**" (whose passion is auspicious). The next two **gāthā** deal with **pāpāśrava** (influx of demerit) and begin with the words "**cariyā pamāda bahulā**" (whose conduct is full of negligence). Thus, this is a **samudāya pātanikā** (summary) of the **puṇya** and **pāpa āśrava** (influx of merit and demerit).

Now, the **niraśrava** (without influx) **śuddha ātman** (pure soul) is described as the opposite of the **shubha āśrava** (auspicious influx) - "**rāgo jassa pasattho**" (whose passion is auspicious) - the **rāga** (passion) which is **prashasta** (auspicious) and different from the **vītarāga paramātman dravya** (soul free from passion), is the **prashasta dharma anurāga** (attachment to auspicious qualities) which is filled with the **pañca parameṣṭhin** (five supreme beings). "**aṇukampā saṃsido ya parināmo**" (whose result is filled with compassion) - the **parināma** (result) which is **aṇukampā saṃśrita** (filled with compassion) is the **shubha parināma** (auspicious result) in the form of **mano vacana kāya vyāpāra** (actions of mind, speech, and body). "**citte niṭṭhi kaluso**" (there is no defilement in the mind) - there is no **kaluṣa** (defilement) in the **citta** (mind), there is no **kaluṣa parināma** (result of defilement) like **krodha** (anger) in the **manas** (mind). "**puṇṇam jīvasa āśavadi**" (whose life is filled with influx of merit) - the **jīva** (living being) who has these three **shubha parināma** (auspicious results) has **bhaava puṇya** (merit of feeling) which is the cause of **dravya puṇya āśrava** (influx of merit of substance). This is the meaning of the **sūtra** (aphorism). || 135 || Thus, the **shubha āśrava** (auspicious influx) is explained in the **sūtra gāthā** (verse of the aphorism).

**Pīṭhikā** - Further, this **ātman** (soul) is definitely the **paramātman** (supreme soul). It is void of **bhaava karma** (karma of feeling), **dravya karma** (karma of substance), **nokarma** (karma of non-action), **mati jñāna** (knowledge of the mind), etc., **vibhaava guṇa** (qualities of the object), **nara** (human), **naraka** (hell), etc., **vibhaava paryāya** (synonyms of the object). It is the **śuddha ātman** (pure soul) and is filled with the **nirvikalpa samādhi** (meditation without thought) which is characterized by the **abheda ratnatraya** (three jewels of non-duality) in the form of **śraddhā** (faith), **jñāna** (knowledge), and **anuṣṭhāna** (practice), and is filled like a full pot with the **samata rasa** (feeling of equality) and **paramānanda** (supreme bliss). From this **paramātman** (supreme soul) arises the **shubha** (auspicious) and **aśubha** (inauspicious) **āśrava** (influx). There are six **gāthā** (verses) on this topic. The first four **gāthā** deal with **puṇyāśrava** (influx of merit) and begin with the words "**rāgo jassa pasattho**" (whose passion is auspicious). The next two **gāthā** deal with **pāpāśrava** (influx of demerit) and begin with the words "**cariyā pamāda bahulā**" (whose conduct is full of negligence). Thus, this is a **samudāya pātanikā** (summary) of the **puṇya** and **pāpa āśrava** (influx of merit and demerit).

**Hindī Tā.** - **Uttānnikā** - Further, the **niraśrava** (without influx) **śuddha ātman** (pure soul) is described as the opposite of the **shubha āśrava** (auspicious influx).

**Any Sahit Sāmānya Arth** - (**jassa**) whose **jīva** (living being) has (**pasattho**) auspicious or good (**rāgo**) passion (**ya**) and (**aṇukampā saṃsido**) is filled with compassion (**parināmo**) feeling, and