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 359

पंचास्तिकाय प्राभृत
३५५
हिन्दी 01० - उत्घानिका- आगे बहिरंग व अंतरंग बन्धके कारणका उपदेश करते हैं
अन्वय सहित सामान्यार्थ - ( जोगणिमित्तं ) योगके निमित्तसे कर्म -- पुद्गलोंका ग्रहण होता है (जोगो) योग ( मणवयणकायसंभूदो) मन, वचन कायकी क्रियासे होता है । ( बंधो ) उनका बंध ( भावणिमित्तो ) भावोंके निमित्तसे होता है । ( भावो ) वह भाव (रदिरागदोसमोहजुदो ) रति, राग, द्वेष व मोहसहित मलीन होता है ।
विशेषार्थ - क्रियारहित व निर्विकार चैतन्य ज्योतिरूप भावसे भिन्न मन, वचन, कायकी वर्गणाके आलम्बनसे व्यापाररूप हुआ आत्मप्रदेशोंका हलनचलन रूप लक्षणधारी योग है। जो वीतराय कर्मके क्षयोपशमसे कर्मोंको ग्रहण करनेका हेतु होता है। रागादि दोषोंसे रहित चैतन्यके प्रकाशकी परिणतिसे भिन्न जो दर्शनमोह और चारित्रमोहसे उत्पन्न हुआ भाव सो रति राग द्वेष मोह युक्त भाव है । यहाँ रति शब्दसे रतिके अविनाभावी हास्य व स्त्री, पुं०, नपुंसक वेदरूप नोकषायको लेना व राग शब्दसे माया व लोभरूप परिणामको लेना, द्वेष शब्दसे क्रोध, मान, अरति, शोक, भय, जुगुप्सा रूप ऐसे छ: प्रकार द्वेषभावको लेना तथा मोह शब्दसे दर्शनमोह वा मिथ्यादर्शन भावको लेना योग्य है । इन भावोंसे स्थिति तथा अनुभाग बंध होते हैं । यहाँ बंधका बाहरी कारण योग है क्योंकि इसीके कारणसे कर्मोंका ग्रहण होकर प्रकृति तथा प्रदेश बंध होते हैं तथा कषायभाव, अंतरंग कारण है क्योंकि इसी. कषायभावसे कर्मोंमें स्थिति तथा अनुभाग पड़ते हैं जिससे बहुत कालतक कर्मपुङ्गल आत्माके साथ ठहर जाते हैं ।। १४८ ।।
मिथ्यात्वादिद्रव्यपर्यायाणामपि बहिरङ्गकारणद्योतनमेतत् ।
हेदू चदु-वियप्पो अट्ठविय- प्पस्स कारणं भणिदं ।
तेसिं पि य रागादी तेसि-मभावे ण बज्झति । । १४९ । । हेतुश्चतुर्विकल्पोऽष्टविकल्पस्य कारणं भणितम् ।
तेषामपि च रागादयस्तेषामभावे न बध्यन्ते । । १४९ । ।
तन्त्रान्तरे किलाष्टविकल्पकर्मकारणत्वे बन्धहेतुर्द्रव्यहेतुरूपश्चतुर्विकल्पः प्रोक्तः मिथ्यात्यासंयमकषाययोगा इति । तेषामपि जीवभावभूता रागादयो बन्धहेतुत्वस्य हेतवः, यतो रागादिभावानामभावे द्रव्य मिथ्यात्वासंयमकषाययोगसद्भावेऽपि जीवा न बध्यन्ते । ततो रागादीनाम- तरंगत्वान्निश्चयेन बन्धहेतुत्वमवसेयमिति । । १४९ । ।
इति बन्धपदार्थव्याख्यानं समाप्तम् ।

Translation AI Generated

## Pancastikaya Prabhruta 355

**Hindi 010 - Utghaanika - Further explains the external and internal causes of bondage.**

**General Meaning with Anvaya:** (Joganimittan) Due to the cause of yoga, karma pudgalas are taken (Jogo) Yoga (Manavayanakayasambhudo) happens through the actions of mind, speech, and body. (Bandho) Their bondage (Bhavanimitto) happens due to the cause of emotions. (Bhavo) That emotion (Radiraagadosamohjudo) is tainted with attachment, passion, aversion, and delusion.

**Specific Meaning:** Yoga is the movement of the soul, characterized by the action of mind, speech, and body, which is different from the pure, unchanging, luminous consciousness. It is the cause of taking karma, which is destroyed by the destruction and pacification of the karma of the past. The emotion that arises from the delusion of perception and the delusion of conduct, which is different from the light of pure consciousness, is the emotion that is tainted with attachment, passion, aversion, and delusion. Here, the word "rati" should be taken as the desire for pleasure, which is inseparable from humor, and the desire for women, men, and eunuchs, and the desire for the knowledge of the Vedas. The word "rag" should be taken as the desire for illusion and greed. The word "dvesha" should be taken as the six types of aversion, which are anger, pride, aversion, sorrow, fear, and disgust. The word "moha" should be taken as the delusion of perception or false perception. These emotions cause the bondage of the state and the bondage of the parts. Here, the external cause of bondage is yoga, because it is the cause of the taking of karma, which leads to the bondage of nature and the bondage of the parts. The internal cause is the emotion of kshaya, because it is the cause of the state and the parts of karma, which causes the karma pudgalas to remain with the soul for a long time. || 148 ||

This also indicates the external cause of the bondage of the substances like false perception, etc.

**Heeduchatu-viyappo Atthaviy-ppass karanam bhanidam.
Tesim pi ya raagadi tesi-mahave na bajjhati. || 149 ||**

**Hetuscha turvikalpo'shtavikalpasya karanam bhanitam.
Tesham api cha raagaadayasteshamahave na badhyante. || 149 ||**

In other texts, the four-fold cause of karma, which is the cause of bondage, is said to be the substance cause, which is the four-fold cause of false perception, non-restraint, kshaya, and yoga. Even these, the emotions of the soul, like passion, etc., are the causes of bondage, because even if the emotions of passion, etc., are not present, the soul is not bound even if the substances of false perception, non-restraint, kshaya, and yoga are present. Therefore, it is certain that passion, etc., are the causes of bondage because they are the waves. || 149 ||

Thus ends the explanation of the meaning of bondage.