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 361

पंचास्तिकाय प्राभृत
३५७ ( अट्ठवियप्पस्स) आठ प्रकार कर्मोके ( कारणं) बंधके कारण ( भणिदं) कहे गए हैं। ( तेसिपि य) तथा उन द्रव्यकर्म मिथ्यात्वादिके भी कारण ( रागादी) रागादिभाव हैं ( तेसिम ) इन रागादि भावोंके ( अभावे) न होनेपर (ण वझंति ) जीव नहीं बँधते हैं ।
विशेषार्थ-उदयम प्राप्त मिथ्यात्व, अविरति, कषाय, योग, चार प्रकार द्रव्यकर्म, नवीन आठ प्रकार द्रव्यकर्मके बन्धके कारण कहे गए हैं । जो कर्म रागादिकी उपाधि से रहित व सम्यक्त्व आदि आठ गुण सहित परमात्म स्वभावके ढकनेवाले हैं । इन द्रव्यकर्मरूप कारणके भी कारण रागादि विकल्पसे रहित शुद्ध आत्मद्रव्यकी परिणतिसे भिन्न जीवसम्बन्धी रागादिभाव हैं क्योंकि जीवसंबंधी रागादि भाव कारणोंके अभाव होनेपर उन चार द्रव्य प्रत्ययों या कारणोंके रहते हुए भी जो जीव इष्ट अनिष्ट पदार्थोंमें ममता भावसे रहित हैं वे बन्धको नहीं प्राप्त होते हैं । यदि जीवके रागादिभावोंके बिना भी इन द्रव्य प्रत्ययोंके उदयमात्रसे बन्ध हो जाता हो तो सदा जीवके बन्ध ही रहे क्योंकि संसारी जीवोंके सदा ही कर्मोंका उदय रहता है । इसलिये यह जाना जाता है कि नवीन द्रव्य कमेकि बन्यके कारण उदय प्राप्त द्रव्य प्रत्यय हैं, उनके भी कारण जीवके रागादि भाव हैं । इसलिये यह सिद्ध हुआ कि न केवल योग ही बंधके बाहरी कारण हैं किन्तु द्रव्य प्रत्यय भी बंधके बाहरी कारण हैं ।।१४९।।
इस तरह नव पदार्थके कहनेवाले दूसरे महाअधिकारमें बंधके व्याख्यानकी मुख्यतासे तीन गाथाओंके द्वारा नववाँ अन्तर अधिकार पूर्ण हुआ।
अथ मोक्षपदार्थव्याख्यानम् द्रव्यकर्ममोक्षहेतुपरमसंवररूपेण भावमोक्षस्वरूपाख्यानमेतत् । हेदु-मभावे णियमा जायदि णाणिस्स आसव-णिरोधो । आसव-भावेण विणा जायदि कम्मस्स दुणिरोधो ।।१५।। कम्मस्सा-भावेण य सव्वहू सव्व-लोग-दरिसी य। पावदि इन्दिय-रहिदं अव्वाबाहं सुह-मणंतं ।। १५१।।
हेत्वभावे नियमाज्जायते ज्ञानिनः आस्रवनिरोधः । आस्त्रवभावेन विना जायते कर्मणस्तु निरोधः ।।१५०।।

Translation AI Generated

The eight types of karma (causes of bondage) are mentioned in the Pancastikaya Prabhrit 357 (Atthaviyappassa). These eight types of karma are the causes of bondage (bandhake karanam). They are also the causes of the karmic substances (dravya karma) like mithyatva (falsehood), etc. (tesipi ya). These karmic substances are caused by passions like raga (attachment), etc. (tesim). When these passions are absent (abhave), the soul (jiva) does not get bound (na vajanati).

**Special Meaning:**

The four types of karmic substances that arise from mithyatva (falsehood), aviriti (non-restraint), kshaya (passions), and yoga (attachment) are mentioned as the causes of bondage for the eight new types of karmic substances. These karmic substances are those that cover the true nature of the soul (parmatma) which is free from passions and possesses the eight qualities like samyaktva (right faith), etc. The cause of these karmic substances is the passions like raga (attachment), etc., which are different from the pure soul (atma dravya) that is free from passions. This is because even if the passions related to the soul are absent, the soul does not get bound if the four karmic substances or causes are present. This is because the soul that is free from attachment to desirable and undesirable objects does not get bound. If the soul gets bound simply by the arising of these karmic substances, even without the passions, then the soul would always be bound because the karmic substances are always arising in worldly souls. Therefore, it is known that the new karmic substances are the causes of the arising of the karmic substances. The cause of these karmic substances is the passions of the soul. Therefore, it is proven that not only yoga (attachment) is the external cause of bondage, but the karmic substances are also the external causes of bondage.

Thus, the ninth chapter of the second Mahaadhikaran (great chapter) which deals with the nine substances, is completed with the explanation of bondage in three verses.

**Now, the explanation of the substance of liberation:**

This is the explanation of the nature of liberation, which is the liberation from the karmic substances, the cause of liberation, and the ultimate restraint.

**Verse 150:**

> **Hetvabhave niyamajjayate jnaninah asravanirodhah. Astravabhavena vina jayate karmanastu nirodhah.**

> **When the cause is absent, the restraint of the asravas (karmic currents) arises for the knower. Without the asravas, the restraint of karma arises.**

**Verse 151:**

> **Kammasabhavena ya savvahu savva-loga-darisi ya. Pavati indiya-rahidam avvabahm suh-mananta.**

> **When the karmic substances are absent, the soul sees all beings. It becomes free from the senses, free from bondage, and enjoys infinite bliss.**

This chapter explains that the absence of the karmic substances is the cause of liberation. The absence of the karmic substances leads to the restraint of the karmic currents, which in turn leads to the restraint of karma. When karma is restrained, the soul is liberated and enjoys infinite bliss.