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 37

पंचास्तिकाय प्राभृत निश्चयनयेन स्वकीयदेहान्तर्गतं शुद्धजीवास्तिकायसंज्ञं जीवद्रव्यमेवोपादेयमिति भावार्थः । यत्पुनरन्येषामेकान्तवादिनां रागद्वेषमोहसहिततानामपि वायुधारणादिसर्वशून्यध्यानव्याख्यानमाकाशध्यान वा तत्सर्वं निरर्थकमेव । संकल्पविकल्पयोर्भेद: कथ्यते-बहिर्द्रव्ये चेतनाचेतनमिश्रे ममेदमित्यादिपरिणाम: “संकल्प:'" अभ्यन्तरे सुख्यहं दु:ख्यहं इत्यादिहर्षविषादपरिणामो “विकल्प' इति संकल्पविकल्पलक्षणं ज्ञातव्यं वीतरागनिर्विकल्पसमाधौ वीतरागविशेषणमनर्थकमित्युक्ते सति परिहारमाह-आर्तरौद्ररूपस्य विषयकषाय-निमित्तस्याशुभध्यानस्य वर्जनार्थत्वात् हेतुहेतुमद्भावव्याख्यानत्वाद्वा कर्मधारयसमासत्वाद्वा भावनाग्रन्थे पुनरुक्तदोषाभावत्वाद्वा स्वरूपस्य विशेषणतवाद्वा दृढीकरणार्थत्वाद्वा। एवं वीतरागनिर्विकल्पसमाधि-व्याख्यानकाले सर्वत्र ज्ञातव्यं । वीतरागसर्वज्ञनिर्दोषिपरमात्मशब्दादिष्वप्यनेनैव प्रकारेण पूर्वपक्षे कृते यथासंभवं परिहारो दातव्यः इति । यत एवं कारणाद्वीतरागस्तत एव कारणानिर्विकल्पसमाधिः इति हेतुहेतुमद्भावशब्दस्यार्थः ॥७॥
संकरव्यतिकरदोषपरिहारेण गाथा गता एवं स्वतन्त्रगाथाद्वयेन तृतीयस्थलं गतं । इति प्रथममहाधिकारे सप्तगाथाभिः स्थलत्रयेण समयशब्दार्थपीठिकाविधान: प्रथमोन्तराधिकार: समाप्तः ।।
"अथ सत्ता सन्चपयत्था'' इमां गाथामादिं कृत्वा पाठक्रमेण चतुर्दशगाथाभिर्जीवपुद्गलादिद्रव्यविवक्षारहित्वेन सामान्यद्रव्यपीठिका कथ्यते । तत्र चतुर्दशगाथासु मध्ये सामान्यविशेषसत्तालक्षणकथनरूपेण "सत्ता सव्वपयत्था'' इत्यादि प्रथम नाथासूत्रोक, सदनातरं सत्ताद्रव्ययोरभेदो द्रव्यशब्दव्युत्पत्तिकथनमुख्यत्वेन च “दवियदि'' इत्यादि द्वितीयस्थले सूत्रमेकं, अथ द्रव्यस्य लक्षणत्रयसूचनरूपेण “दव्वं सलक्खणीयमित्यादि" तृतीयस्थले सूत्रमेकं, तदनन्तरं लक्षणद्वयप्रतिपादरूपेण “उप्पत्ती य विणासो' इत्यादि सूत्रमेकं, अथ तृतीयलक्षणकथनेन "पज्जयरहिायं' इत्यादि गाथाद्वयं । एवं समुदायेन गाथात्रयेण द्रव्यार्थिकपर्यायार्थिकपरस्परसापेक्षनयद्वयसमर्थनमुख्यतया चतुर्थस्थलं । अथ पंचमस्थले सर्वैकान्तमतनिराकरणार्थं प्रमाणसप्तभनव्याख्यानमुख्यत्वेन "सियअत्थि' इत्यादि सूत्रमेकं । एवं चतुर्दशगाथासु मध्ये स्थलपंचकसमुदायेन प्रथमसप्तकं गतं, अथ द्वितीयसप्तकमध्ये प्रथमस्थले बौद्धमतैकान्तनिराकरणा) द्रव्यस्थापनमुख्यत्वेन "भावस्स णत्थि णासो'' इत्याद्यधिकारगाथासूत्रमेकं तस्य विवरणार्थं गाथाचतुष्टयं, तत्र गाथाचतुष्टयमध्ये तस्यैवाधिकारसूत्रस्य द्रव्यगुणपर्यायव्याख्यानमुख्यत्वेन 'भावा जीवादीया' इत्यादि सूत्रमेकं, अथ मनुष्यादिपर्यायस्य विनाशोत्पादकत्वेपि ध्रुवत्वेन विनाशो नास्तीति कथनरूपेण 'मणुअत्तणेण' इत्यादि सूत्रमेकं अथ तस्यैव दृढीकरणार्थ 'सो चेव' इत्यादि सूत्रमेंक, अथैव द्रव्यार्थिकनयेन सदसतोर्विनाशोत्पादौ न स्त: पर्यायार्थिकनयेन पुनर्भवत इति नयद्वयव्याख्यानोपसंहाररूपेण ‘एवं सदो विणासो' इत्यादि उपसंहारगाथासूत्रमेकं इति द्वितीयस्थले समुदायेन गाथाचतुष्टयं, तदनन्तरं तृतीयस्थले सिद्धस्य पर्यायार्थिकनयेनासदुत्पादमुख्यतया "णाणावरणादीया' इत्यादि सूत्रमेवं,अथैव चतुर्थस्थले द्रव्यरूपेण नित्यत्वेपि पर्यायार्थिकनयेन संसारिजीवस्य देवत्वाद्युत्पादव्ययकर्तृत्वव्याख्यानोपसंहारमुख्यत्वेन द्रव्यपीठिकासमाप्त्यर्थ वा “एवं भावं"

Translation AI Generated

The meaning is that the pure soul substance, known as the *Shuddha Jiva Astikaya*, within one's own body, is the only thing that is worthy of being attained, starting from the five *Astikayas* and ending with the *Nischayana*.

However, the meditation practices of other extreme proponents, which involve holding the breath, achieving a state of complete emptiness, or practicing *Akasa Dhyana* (meditation on space), all of which are accompanied by attachment, aversion, and delusion, are all meaningless.

The difference between *Sankalpa* and *Vikalpa* is explained as follows: *Sankalpa* is the transformation that arises in the external object, which is a mixture of consciousness and non-consciousness, such as the thought "This is mine." *Vikalpa* is the transformation that arises within, such as the feeling of happiness or sorrow, like "I am happy" or "I am sad." This is the definition of *Sankalpa* and *Vikalpa*.

It is said that the qualifier "free from attachment" is meaningless in the state of *Vitaraaga Nirvikalpa Samadhi* (meditation free from attachment and mental fluctuations). To address this, it is explained that the qualifier "free from attachment" is necessary to avoid the practice of *Ashubha Dhyana* (meditation on inauspicious things), which is caused by the *Kashaya* (negative emotions) related to anger and cruelty. It is also necessary because it explains the relationship between cause and effect, because it is a *Karmadharaya* compound, because it avoids repetition, because it is a qualifier of the essence, and because it strengthens the understanding. This should be understood throughout the explanation of *Vitaraaga Nirvikalpa Samadhi*.

Similarly, when explaining terms like *Vitaraaga*, *Sarvajña* (omniscient), *Nirdosha* (free from faults), and *Parmatma* (Supreme Soul), the same approach should be taken to address any objections that may arise.

The meaning of the phrase "cause and effect" is that because of the cause, *Vitaraaga* (freedom from attachment), there is the effect, *Nirvikalpa Samadhi* (meditation free from mental fluctuations). || 7 ||

By avoiding the faults of *Sankara* (mixture) and *Vyatikrama* (contradiction), the *Gatha* (verse) has reached the third stage, and with these two independent *Gathas*, the third stage has been reached. Thus, the first *Maha Adhikara* (major chapter) is complete with seven *Gathas* and three stages, establishing the meaning of the word *Samaya* (time) and the introduction to the *Peethika* (preface).

The first *Antara Adhikara* (minor chapter) is complete.

Now, starting with the *Gatha* "**Ath Satta Sanchapayattha**," the *Peethika* (preface) on general substances is explained in fourteen *Gathas*, excluding the substances like *Jiva* (soul) and *Pudgala* (matter).

Within these fourteen *Gathas*, the first *Gatha* "**Satta Savvapayattha**" explains the characteristics of general and specific existence. The second *Gatha* "**Daviyadi**" explains the non-difference between existence and substance, and the etymology of the word *Dravya* (substance). The third *Gatha* "**Dhavva Salakkhaniiyam**" explains the three characteristics of substance. The fourth *Gatha* "**Uppatti Vi Naaso**" explains the two characteristics of substance. The fifth and sixth *Gathas* "**Pajjayarahiayam**" explain the third characteristic of substance.

Thus, with these three *Gathas*, the fourth stage is reached, primarily focusing on the justification of the *Dravya Arthic* (substance-based) and *Paryaya Arthic* (category-based) perspectives, and their mutual relationship.

The fifth stage, with the *Gatha* "**Siyaatthi**," primarily focuses on refuting all extreme views and explaining the seven types of evidence.

Thus, with these five stages within the fourteen *Gathas*, the first seven *Gathas* are complete.

The second set of seven *Gathas* begins with the *Gatha* "**Bhavasa Natthi Naaso**," which primarily focuses on establishing the existence of substance by refuting the extreme views of Buddhism. This is followed by four *Gathas* that explain this *Gatha*. Within these four *Gathas*, the *Gatha* "**Bhaava Jivaadia**" primarily explains the substance and its categories. The *Gatha* "**Manuaattana**" explains that even though the categories like humans are subject to destruction and creation, they are still permanent and do not cease to exist. The *Gatha* "**So Cheva**" further strengthens this point. The *Gatha* "**Evam Sado Vinaaso**" concludes the explanation by stating that according to the *Dravya Arthic* perspective, destruction and creation do not occur for the real, while according to the *Paryaya Arthic* perspective, they occur through rebirth. Thus, these four *Gathas* together constitute the second stage.

The third stage, with the *Gatha* "**Naanavarandia**," primarily focuses on the creation of the unreal from the real, according to the *Paryaya Arthic* perspective.

The fourth stage, with the *Gatha* "**Evam Bhavam**," primarily focuses on explaining the creation and destruction of the categories like godhood for the soul in the cycle of existence, even though the soul is eternal in its substance, according to the *Paryaya Arthic* perspective. This concludes the *Dravya Peethika* (preface on substance).