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 358

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नवपदार्थ-मोक्षमार्ग वर्णन ___ ग्रहणं हि कर्मपुद्गलानां जीवप्रदेशवर्तिकर्मस्कन्धानुप्रवेशः । तत् खलु योगनिमित्तम् । योगो वाङ्मनःकायकर्मवर्गणालम्बन आत्मप्रदेशपरिस्पन्दः । बन्धस्तु कर्मपुद्गलानां विशिष्टशक्तिपरिणामेनावस्थानम् । स पुनर्जीवभावनिमित्तः । जीवभावः पुना रतिरागद्वेषमोहयुतः, मोहनीयविपाकसंपादितविकार इत्यर्थः । तदत्र पुद्गलानां ग्रहणहेतुत्वाद् बहिरङ्गकारणं योगः, विशिष्टशक्तिस्थितिहेतुत्वादन्तरङ्गकारणं जीवभाव एवेति ।। १४८।। ___अन्वयार्थ-( योगनिमित्तं ग्रहणम् ) ग्रहणका ( -कर्मग्रहणका ) निमित्त योग हैं, ( योग: मनोवचनकायसंभूतः ) योग मनवचनकायजनित ( आत्मप्रदेशपरिस्पंदरूप ) है । ( भावनिमित्त: बंध: ) बंधका निमित्त भाव है, ( भाव: रतिरागद्वेषमोहयुत: ) भाव रतिरागद्वेषमोहसे युक्त (आत्मपरिणाम) है।
टीका—यह, बंधके बहिरंग कारण और अंतरंग कारणका कथन हैं।
ग्रहण अर्थात् कर्मपुद्गलोंका जीवप्रदेशवर्ती ( -जीवके प्रदेशोंके साथ एक क्षेत्रमें स्थित } कर्मस्कन्धोंमें प्रवेश, उसक, निशिक्त यो! है। योग अर्थात् वयसवर्गणा, मनोवर्गणा, कायवर्गणा और कर्मवर्गणाका जिसमें आलम्बन हो ऐसा आत्मप्रदेशका परिस्पंदरूप है।
बंध अर्थात् कर्मपुद्गलोंका विशिष्ट शक्तिरूप परिणाम सहित स्थित रहना, उसका निमित्त जीवभाव है। जीवभाव रति राग द्वेष मोहयुक्त ( परिणाम ) है अर्थात् मोहनीयके विपाकसे उत्पन्न होनेवाला विकार है।
इसलिये यहाँ ( बंधमें), बहिरंग कारण ( -निमित्त ) योग है क्योंकि वह पुद्गलोंके ग्रहणका हेतु है, और अंतरंग कारण ( -निमित्त ) जीवभाव ही है क्योंकि वह ( कर्मपुद्गलाकी ) विशिष्ट शक्ति तथा स्थितिका हेतु है ।।१४८।।
सं० ता०—अभ्य बहिरंगांतरंगबंधकारणमुपदिशति, योगनिमित्तेन ग्रहणं कर्मपदलादानं भवति । योग इति कोर्थः । जोगो मणवयणकायसंभूदो-योगो मनोवचनकायसंभूतः निक्रियनिविकारचिज्योति परिणामाद्भित्रो मनोवचनकायवर्गणालंबनरूपो व्यापार: आत्मप्रदेशपरिस्पंदलक्षणो वीर्यान्तरायक्षयोपशमजनित: कर्मादानहेतुभूतो योगः। भावणिमित्तो बंधो-भावनिमित्तो भवति । स क; | स्थित्यनुभागबंधः । भाव: कथ्यते । भावो रदिरागदोसमोहजुदो-रागादिदोषरहितवैतन्यप्रकाशपरिणतेः पृथग्भूतो मिथ्यात्वादिकषायादिदर्शनचारित्रमोहनीयत्रीणि द्वादशभेदात् भावो रतिरागद्वेषमोहयुक्तः । अत्र रतिशब्देन हास्याविनाभाविनोकषायान्तरभूता रतिर्ग्राह्या, रागशब्देन तु मायालोभरूपो रागपरिणाम इति, द्वेषशब्देन तु क्रोधमानारतिशोकभयजुगुप्सारूपो द्वेषपरिणामो षट्प्रकागे भवति, मोहशब्देन दर्शनमोहो गृह्यते इति । अत्र यत: कारणात्कर्मादानरूपेण प्रकृतिप्रदेशबंधहेतुस्तत: कारणाहिरंगनिमित्तं योग; चिरकालस्थायित्वेन स्थित्यनुभागबंधहेतुत्वादभ्यंतरकारणं कषाया इति तात्पर्य ।।१४८||

Translation AI Generated

## 354
**Description of the Nine Substances and the Path to Liberation**

_The **grahana** (acceptance) of karma-pudgalas is their entry into the karma-skandha that is associated with the jiva's region. This is caused by **yoga**. Yoga is the activity of the self-region, which is based on the categories of speech, mind, body, and karma. **Bandha** (bondage) is the state of karma-pudgalas with a specific type of power. This is caused by **jiva-bhava**. Jiva-bhava is the state of being characterized by attachment, aversion, and delusion, which is a modification produced by the ripening of the delusion-inducing karma._

_Here, yoga is the external cause of grahana because it is the cause of the acceptance of karma-pudgalas. Jiva-bhava is the internal cause because it is the cause of the specific power and state of karma-pudgalas._

**Commentary:**

This is a statement about the external and internal causes of bondage.

**Grahana** means the entry of karma-pudgalas into the karma-skandha that is associated with the jiva's region. This is caused by **yoga**. **Yoga** is the activity of the self-region, which is based on the categories of speech, mind, body, and karma.

**Bandha** means the state of karma-pudgalas with a specific type of power. This is caused by **jiva-bhava**. **Jiva-bhava** is the state of being characterized by attachment, aversion, and delusion, which is a modification produced by the ripening of the delusion-inducing karma.

Therefore, here (in bondage), **yoga** is the external cause because it is the cause of the acceptance of karma-pudgalas, and **jiva-bhava** is the internal cause because it is the cause of the specific power and state of karma-pudgalas.

**Translation of the Sanskrit Commentary:**

This section explains the external and internal causes of bondage. The acceptance of karma-pudgalas is caused by yoga. Yoga is the activity of the self-region, which is based on the categories of speech, mind, body, and karma. It is the cause of the acceptance of karma.

Bondage is caused by jiva-bhava. It is the state of being characterized by attachment, aversion, and delusion. This is a modification produced by the ripening of the delusion-inducing karma.

Here, the external cause of bondage is yoga, which is the cause of the acceptance of karma-pudgalas. The internal cause of bondage is the karmas, which are the cause of the specific power and state of karma-pudgalas.