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 339

पंचास्तिकाय प्राभृत अहंकार रहित शुद्धात्माकी प्राप्तिसे विरुद्ध मान है । प्रपंचरहित आत्माके लाभसे विपरीत माया है। शुद्ध आत्माकी भावनासे उत्पन्न होनेवाली तृप्तिको रोकनेवाला क्षोभ है। क्षोभरहित शुद्ध आत्माके अनुभवसे विपरीत आकुलित भावको चित्तक्षोभ कहते हैं। इन क्रोधादि कषायोंकी तीव्रतासे जो चित्तमें क्षोभ होता है उसको कलुषता कहते हैं। इस कलुषतासे विपरीत भावको अकलुषता या मंदकषायरूप शुभ राग कहते हैं यही भाव पुण्यकर्मके आस्रवका कारण है-यह भाव कभी अज्ञानी मिथ्यादृष्टिको भी अनंतानुबंधी कषायके मंद उदय होने पर होजाता है तथा ज्ञानीके भी यह शुभ भाव तब होता है जब उसको विकार रहित स्वानुभवका लाभ नहीं होता व ज्ञानी खोटे ध्यानसे बचनेके लिए इस चित्तकी प्रसन्नतारूप भावको संतोष, दयाभाव, क्षमा आदिके रूपसे करता है ।। १३८।।
इस तरह चार गाथाओंसे पुण्यात्रवके करणोंको बताया।
पापास्त्रवस्वरूपाख्यानमेतत् चरिया पमाद-बहुला कालुस्सं लोलदा य विसयेसु । पर-परिताथ-पवादो पायस्त च आसवं कुणदि ।।१३९।।
चर्या प्रमादबहुला कालुष्यं लोलता च विषयेषु ।
परपरितापापवादः पापस्य चास्त्रवं करोति ।।१३९।। प्रमादबहुलचर्या परिणतिः, कालुष्यपरिणतिः, विषयलौल्यपरिणतिः, परपरितापपरिणतिः, परापवादपरिणतिश्चेति पञ्चाशुभा भावा द्रव्यपापास्त्रवस्य निमित्तमात्रत्वेन कारणभूतत्वात्तदानवक्षणादूर्ध्वं भावपापाखवः । तन्निमित्तोऽशुभकर्मपरिणामो योगद्वारेण प्रविशतां पुद्गलानां द्रव्यपापास्रव इति ।।१३९ ।।
अन्वयार्थ—(प्रमादबहुला चर्या ) बहुत प्रमादवाली चर्या, ( कालुष्यं ) कलुषता, ( विषयेषु च लोलता ) विषयोंके प्रति लोलुपता, ( परपरितापापवादः ) परको परिताप करना तथा परके अपवाद बोलना वह ( पापस्य च आस्वं करोति ) पापका आस्रव करता है।
टीका-यह, पापास्रवके स्वरूपका कथन है ।
बहुत प्रमादवाली चर्यारूप परिणति, विषयलोलुपतारूप परिणति, परपरितापरूप परिणति ( परको दुःख देनेरूप परिणति) और परके अपवादरूप परिणति—यह पाँच अशुभ भाव द्रव्यपापास्रवको निमित्तमात्ररूपसे कारणभूत हैं इसलिये 'द्रव्यापापास्रवके' पूर्व भावपापास्रव हैं
और वे [अशुभ भाव] जिनका निमित्त हैं ऐसे जो योगद्वारा प्रविष्ट होनेवाले पुद्गलोंके अशुभकर्मपरिणाम वे द्रव्यपापास्रव हैं ।।१३९।।

Translation AI Generated

The attainment of a pure soul, free from the five astikayas and ego, is opposed to pride. The attainment of a soul free from the world is opposed to illusion. The agitation that prevents the satisfaction arising from the contemplation of the pure soul is called agitation. The agitated state of mind that is opposed to the experience of the pure soul, free from agitation, is called mental agitation. The agitation in the mind caused by the intensity of these passions, such as anger, is called defilement. The state of mind that is opposed to this defilement is called purity or auspicious attachment, which is in the form of mild passions. This very state is the cause of the inflow of karmic actions. This state arises even in an ignorant person with a false view, when the mild rise of infinite attachment occurs. And this auspicious state arises in a knowledgeable person when he does not experience the benefit of his own experience without any defilement, and the knowledgeable person, in order to avoid wrong meditation, adopts this state of mind, which is in the form of happiness, as compassion, forgiveness, etc. || 138 ||

Thus, the causes of the inflow of auspicious karmic actions have been explained in four verses.

This is the description of the nature of the inflow of inauspicious karmic actions. The conduct full of carelessness, the defilement, the fickleness in the objects, the causing of sorrow to others, and the slander of others, all these cause the inflow of inauspicious karmic actions. || 139 ||

The conduct full of carelessness, the defilement, the fickleness in the objects, the causing of sorrow to others, and the slander of others, all these cause the inflow of inauspicious karmic actions. || 139 ||

The culmination of conduct full of carelessness, the culmination of defilement, the culmination of fickleness in the objects, the culmination of causing sorrow to others, and the culmination of slander of others, these five inauspicious states are the mere causes of the inflow of material inauspicious karmic actions, because they are the cause of the inflow of material inauspicious karmic actions. Therefore, the inflow of mental inauspicious karmic actions precedes the inflow of material inauspicious karmic actions. And those [inauspicious states] which are their cause, the inauspicious karmic results of the pudgalas that enter through yoga, are the inflow of material inauspicious karmic actions. || 139 ||

Meaning of the text: (Conduct full of carelessness) very careless conduct, (defilement) defilement, (fickleness in the objects) fickleness towards objects, (causing sorrow to others and slander of others) causing sorrow to others and speaking ill of others, that (causes the inflow of inauspicious karmic actions) causes the inflow of inauspicious karmic actions.

Commentary: This is the statement of the nature of the inflow of inauspicious karmic actions.

The culmination of conduct full of carelessness, the culmination of fickleness in the objects, the culmination of causing sorrow to others (the culmination of causing suffering to others), and the culmination of slander of others - these five inauspicious states are the mere causes of the inflow of material inauspicious karmic actions, therefore, the inflow of mental inauspicious karmic actions precedes the inflow of material inauspicious karmic actions.

And those [inauspicious states] which are their cause, the inauspicious karmic results of the pudgalas that enter through yoga, are the inflow of material inauspicious karmic actions. || 139 ||