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 51

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पंचास्तिकाय प्राभृत करेंति तस्सेव पज्जाया-तस्यैव द्रव्यस्य व्ययोत्पादध्रुवत्वं कुर्वन्ति । के कर्तारः। पर्यायाः । अनेन किमुक्तं भवति-द्रव्यार्थिकनयेन द्रव्यस्यैवोत्पादव्ययध्रौव्याणि न भवन्ति किं तु पर्यायार्थिकनयेन भवन्ति । केन दृष्टान्तेन । सुवर्णगोरसमृत्तिकाबालवृद्धकुमारादिपरिणतपुरुषेषु भंगत्रयरूपेण, इत्यनेन पूर्वगाथाभणितमेव नित्यैकान्तमतनिराकरणं दृढीकृतं । अत्र सूत्रे शुद्धद्रव्यार्थिकनयेन नरनारकादिविभावपरिणामोत्पत्तिविनाशरहितमपि पर्यायार्थिकनयेन वीतरागनिर्विकल्पसमाधिसंभवेन सहजपरमानन्दरूपसुखरसास्वादेन स्वसंवेदनज्ञानरूपपर्यायेण परिणतं सहितं शुद्धजीवास्तिकायसंज्ञं शुद्धजीवद्रव्यमेवोपादेयमिति सूत्रतात्पर्य ।।११।। एवं द्रव्यार्थिकपयांथाथिकलक्षणनवद्वयव्याख्यानेन सूत्रं गतं ।
हिन्दी, तात्पर्यवृत्ति गाथा-११ उत्थानिका-आगे आधी गाथा पूर्वार्द्धसे द्रव्यार्थिकनयके द्वारा द्रव्यका लक्षण तथा दूसरी आधी उत्तरार्द्धसे पर्यायार्थिकनयके द्वारा पर्यायका लक्षण कहते हैं
अन्वयसहित सामान्यार्थ-( दव्वस्य) द्रव्यका ( उप्पत्ती व विणासो) उपजना और विनसना (त्थि) नहीं होता है (य) किन्तु ( सम्भावो) उसका सत्तामात्र अस्तिपना [ अस्थि ] है । (तस्सेव) उसीहीकी ( पज्जाया) पर्यायें ( विगमुप्पादधुवत्तं ) व्यय उत्पाद तथा शुवपना ( कति) करती हैं।
विशेषार्थ-द्रव्य अनादि निधन है उसमें द्रव्यार्थिक नयसे उत्पत्ति और विनाश नहीं होता है, वह अपने अस्तित्वसे सदा बना रहता है। इतना कहनेसे द्रव्य क्षणिक है इस एकान्त मतका निराकरण किया। उत्पाद-व्यय-ध्रौव्यफ्ना पर्यायोंका पर्यायार्थिक नयसे होता है। उसके दृष्टांत अनेक हैं। जैसे सुवर्ण एक द्रव्य है उसके कुंडल बनाए तब कुंडलका उत्पाद, सवर्णकी पूर्व अवस्थाका व्यय व सुवर्णके सामान्य गुणोंका ध्रुवपना रहा, गोरस एक द्रव्य है उसकी मलाई बनाई तब मलाईका उत्पाद, पतले दूधपनेका व्यय व गोरसके सामान्य गुणोंका ध्रुवपना है । मिट्टी एक द्रव्य है उसका घड़ा बनाया सब घड़की पूर्वदशाका व्यय तथा मिट्टीपनेका ध्रुवपना है जो सर्व दशाओंमें बना रहता है । पुरुष एक व्यक्ति है वह बालकसे कुमार हुआ । कुमारसे युवान व युवानसे वृद्ध हुआ, इन अवस्थाओंमें जब आगेको अवस्था पैदा हुई तब पिछली अवस्थाका व्यय हुआ, पुरुषपना ध्रुव रहा । इससे नित्य एकांत मतका निराकरण दृढ किया गया । इस सूत्रमें शुद्ध द्रव्यार्थिक नयसे जो जीवद्रव्य नर-नारक आदि विभाव पर्यायोंकी उत्पत्ति और विनाशसे रहित है वही पर्यायार्थिक नयसे वीतराग निर्विकल्प समाधिसे उत्पन्न जो सहज परमानन्द रूप सुखरसका आस्वादन रूप जो स्वसंवेदन ज्ञानमय पर्याय उसमें परिणमन करते हुए जो शुद्ध जीवास्तिकाय नामधारी शुद्ध जीव द्रव्य है वही उपादेय या ग्रहण योग्य है, यह सूत्रका तात्पर्य है ।

Translation AI Generated

8. They [the Jain scriptures] declare that the five Astikayas [categories of existence] are the result of [the interaction of] the same [underlying] substance, and they [the scriptures] make the production and destruction of that substance permanent. Who are the agents [of this process]? The [different] states [of existence]. What is being said by this? That according to the Dravyarthika Nay [the perspective of substance], the production and destruction of the substance itself do not occur, but according to the Paryayarthika Nay [the perspective of states], they do. What is the example [of this]? In the case of gold, milk, clay, a child, a young man, an adult, and an old man, there is a threefold change [in their form], and by this, the previous statement [in the scriptures] that the eternal and absolute [nature of the soul] is not negated is confirmed. In this sutra, according to the pure Dravyarthika Nay, the pure Jiva Astikaya, which is free from the production and destruction of the states of existence like humans, hell beings, etc., is the object of study, because according to the Paryayarthika Nay, it is possible to attain the state of Vitaraga Nirvikalpa Samadhi [the state of complete detachment and equanimity], which is characterized by the enjoyment of the inherent supreme bliss, and this is the state of the pure Jiva substance, which is characterized by the knowledge of self-awareness. 11. Thus, the sutra is explained by the two-fold explanation of the Dravyarthika and Paryayarthika Nays.

Hindi, Tatparya Vritti, Gatha 11, Uththānika: The first half of the Gatha explains the characteristics of substance according to the Dravyarthika Nay, and the second half explains the characteristics of states according to the Paryayarthika Nay.

Anvaya Sahait Samaanyarth: The substance does not have birth or death, but its mere existence is [always] present. The same states [of existence] cause the production, destruction, and permanence [of the substance].

Vishesharth: The substance is without beginning and end. According to the Dravyarthika Nay, there is no production or destruction of the substance. It always remains in its own existence. By saying this, the absolute view that the substance is momentary is refuted. The production, destruction, and permanence of the states occur according to the Paryayarthika Nay. There are many examples of this. For example, gold is a substance. When earrings are made from it, the earrings are produced, the previous state of the gold is destroyed, and the general qualities of gold remain permanent. Milk is a substance. When cream is made from it, the cream is produced, the thin milk is destroyed, and the general qualities of milk remain permanent. Clay is a substance. When a pot is made from it, the previous state of the pot is destroyed, and the clay remains permanent in all states. A man is a person. He becomes a child, then a young man, then an adult, and then an old man. When the next state is produced, the previous state is destroyed, but the man remains permanent. By this, the absolute view that the soul is eternal is confirmed. In this sutra, the pure Jiva substance, which is free from the production and destruction of the states of existence like humans, hell beings, etc., according to the pure Dravyarthika Nay, is the object of study, because according to the Paryayarthika Nay, it is possible to attain the state of Vitaraga Nirvikalpa Samadhi, which is characterized by the enjoyment of the inherent supreme bliss, and this is the state of the pure Jiva substance, which is characterized by the knowledge of self-awareness. This is the meaning of the sutra.