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 343

पंचास्तिकाय प्राभूत कथन है वहाँ इन पुण्य पापके आनेके पीछे स्थिति व अनुभाग बन्धके रूपसे उनके ठहरनेकी मुख्यतासे कथन है, वह विशेषता है। इस तरह नव पदार्थके बतानेवाले दूसरे महाअधिकारमें पुण्य व पापके आस्रवके व्याख्यानकी मुख्यतासे छ: गाथाओंके समुदायसे छठा अन्तर अधिकार पूर्ण हुआ।
अथ संवरपदार्थव्याख्यानम् अनन्तरत्वात्पापस्यैव संवराख्यानमेतत् । इंदिय-कसाय-सण्णा णिग्गहिदा जेहिं सुट्ट मग्गम्मि । जावत्तावत्तेहिं पिहियं पावासव-च्छिदं ।। १४१।।
इन्द्रियकषायसंज्ञा निगृहीता यैः सुष्ठु मार्गे ।
यावत्तावत्तेषां पिहितं पापास्रवच्छिद्रम् ।।१४१।। मागों हि संवरस्तत्रिमित्तिमिन्द्रियाणि कषायाः संज्ञाश्च यावतांशेन यावन्तं वा कालं निगृह्यन्ते तावतांशेन तावन्तं वा कालं पापास्रवद्वारं पिधीयते । इन्द्रियकषायसंज्ञा: भावपापासूचो द्रव्यपापास्रवहेतुः पूर्वमुक्तः । इह तन्निरोधो भावपापसंघरो अध्यायसंवरहेतुरवधारणीय इति ।।१४१।।
अब, संवरपदार्थका व्याख्यान है।
अन्वयार्थ (यैः ) जो ( सुष्ठु मार्गे ) सम्यग मार्गमें [ संवरमार्गमें ] रहकर [ इन्द्रियकषायसंज्ञाः ] इन्द्रियाँ, कषाय और संज्ञाओंका ( यावत् निगृहीताः ) जितना निग्रह करते हैं, [ तावत् ] उतना ( पापासवच्छिद्रम् ) पापास्रवका छिद्र ( तेषाम् ) उनके ( पिहितम् ) बन्द होता है।
टीका-पापके अनन्तर होनेसे, पापके ही संवरका यह कथन है।
मार्ग वास्तवमें संवर है, उसके निमित्तसे ( उसके हेतुसे ) इन्द्रियों, कषायों तथा संज्ञाओंका जितने अंशमें अथवा जितने काल निग्रह किया जाता है, उतने अंशमें अथवा उतने काल पापास्रवद्वार बन्द होता है। ___ इन्द्रियों, कषायों और संज्ञाओं-भावपापास्रव को द्रव्यपापास्त्रवका हेतु [ निमित्त ] पहले ( १४०वों गाथामें ) कहा है, यहाँ ( इस गाथामें ) उनका निरोध रूप भावपापसंवर-द्रव्यपापसंवरका हेतु अवधारना ( समझना ) ||१४१॥
__ सं० ता०-अथ ख्यातिपूजालाभदृष्टश्रुतानुभूतभोगाकांक्षारूपनिदानबंधादिसमस्तशुभाशुभसंकल्पविकल्पवर्जितशुद्धात्मसंवित्तिलक्षणपरमोपेक्षासंयमसाध्ये संघरव्याख्याने "इंदियकसाय" इत्यादि गाथात्रयेण समुदायपातनिका ।।

Translation AI Generated

The **Panchaastikaya** primarily discusses the **punya** (merit) and **papa** (demerit) and their **sthiti** (state) and **anubhag** (experience) as **bandha** (bondage). This is its special characteristic. In this way, the sixth **antaradhikār** (sub-chapter) of the second **mahaadhikār** (major chapter) dealing with the **navapadaartha** (nine substances) is completed with the explanation of **āsrava** (influx) of **punya** and **papa** through six **gāthās** (verses).

Now, the explanation of **sanvara** (restriction) is given.

**Anvayārtha** (meaning): Those who remain on the **samyag** (right) path [**sanvaramārga** (path of restriction)], by restraining the **indriya** (senses), **kaṣāya** (passions), and **saṁjñā** (perceptions) to the extent they do, to that extent the **pāpāsrava** (influx of demerit) is blocked for them.

**Tīkā** (commentary): This explanation of **sanvara** is given because **papa** is **ananta** (infinite).

The **mārga** (path) is actually **sanvara** (restriction), and by its means (cause), the **indriya**, **kaṣāya**, and **saṁjñā** are restrained to the extent or for the time they are restrained, to that extent or for that time the **pāpāsrava** (influx of demerit) is blocked. The **indriya**, **kaṣāya**, and **saṁjñā** are the cause [**nimitta**] of **bhāvapāpāsrava** (influx of demerit in the form of emotions), which is the cause of **dravyapapāsrava** (influx of demerit in the form of matter) as explained earlier (in the 140th verse). Here, their restraint is the cause of **bhāvapāpasamvara** (restriction of demerit in the form of emotions) and **dravyapapāsrava** (restriction of demerit in the form of matter), which should be understood. ||141||

**Saṁ. Tā.** (Summary): This verse, beginning with "**Indriyakaṣāya**", is a **samudāyapātanikā** (verse that destroys a group of things) in the explanation of **sanghara** (restriction) which is achieved by **paramopekshā** (supreme indifference) **saṁyama** (self-control) that is free from all **śubhāśubha** (auspicious and inauspicious) **saṁkalpa** (thoughts) and **vikalpa** (doubts) and is characterized by **śuddhātmasamvitti** (pure self-awareness) which is the result of **nidānabandha** (bondage due to causes) such as **kāṁkṣā** (desire) for **bhoga** (enjoyment) and **dṛṣṭaśruta** (seen and heard) **pujālābha** (honor and gain).