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 53

पंचास्तिकाय प्राभृत अथवा द्वितीयव्याख्यानं-द्वयोव्यपर्याययोरनन्यभूतमभिन्नभावं पटार्थं वस्त श्रमणा: प्ररूपयन्ति । भावशन्दन कथं पदाथों भण्यत इति चेत् ? द्रव्यपर्यायात्मको भावः पदार्थों वस्त्विति वचनात् । अत्र सिद्धरूपशुद्धपर्यायादभिन्नं शुद्धपर्यायादभित्रं शुद्धजीवास्तिकायसंज्ञं शुद्धजीवद्रव्यं शुद्धनिश्चयनयगोपादेयमिति भावार्थः । यस्मिन् वाक्ये नयशब्दोच्चारणं नास्ति तत्र नयशब्दाध्याहारः कर्तव्यः 'क्रयाकारकयारन्यतराध्याहारवत् स्याच्छब्दाध्याहारवद्वा ।।१२।।
हिंदी तात्पर्यवृत्ति गाथा-१२ उत्थानिका-आगे दिखाते हैं कि निश्चय नयसे द्रव्य और पर्यायोंका अभेद हैं ।
अन्वयसहित सामान्यार्थ-[पज्जयविजुद पर्यायोंसे रहित [दव्वं ] द्रव्य [य] और (दव्वविजुत्ता) द्रव्यसे रहित ( पज्जया) पर्यायें ( णस्थि ) नहीं होती हैं। [समणा ] मुनिगण ( दोण्हं ) दोनोंका ( अणण्णभूदं) एक अभेदरूप [ भावं] भाव (परूविंति ) कहते हैं।
विशेषार्थ-जैसे दही, दूध आदि पर्यायोंके बिना गोरस नहीं मिल सकता है वैसे पर्यायोंके बिना द्रव्य नहीं होता है । अथवा जैसे गोरसके बिना दही दूध आदि पर्यायें नहीं हो सकतीं वैसे द्रव्यके बिना पर्याय नहीं होती हैं इसीलिये दोनोंका अभेद है । अभेद नय से द्रव्य और पर्याय में भेद नही है इसलिये ही द्रव्य और पर्याय दोनों में अनन्यभूत अभिन्न भाव अस्तित्व रूप सत्ता सर्वज्ञ ने कही है । अथवा पिछली आधी गाथाका यह भी अर्थ है कि द्रव्य और पर्यायों का एकीभावरूप पदार्थ है ऐसा श्रमण कहते हैं। भाव शब्दको पदार्थ कहते हैं। जैसे कहा है 'द्रव्यपर्यायात्मको भावः पदार्थो वस्त्वस्ति' अर्थात् द्रव्य पर्यायरूप भाव या पदार्थ या वस्तु होती है।
यहाँ शुद्ध निश्चयनयसे सिद्धरूप शुद्ध पर्यायसे अभित्र शुद्ध जीवास्तिकाय नामका जो शुद्ध जीव द्रव्य है वही ग्रहण करने योग्य है-यह भाव है।
वृत्तिकारका कथन है कि जिस वाक्यमें नय शब्दका उच्चारण न हो वहाँ 'नय शब्दका अध्याहार करना चाहिये । जैसे क्रिया और कारक एक दूसरेसे सम्बन्ध रखते हैं, इसलिये जहाँ एक न हो वहाँ दूसरे को समझ लेते हैं अथवा स्यात् शब्दके समान जानना चाहिये । जहाँ स्यात् शब्द नहीं कहते वहाँ भी स्यात् शब्द समझ लिया जाता है ।।१२।।
समय व्याख्या गाथा-१३ अत्र द्रव्यगुणानामभेदो निर्दिष्टः ।

Translation AI Generated

## The Second Discourse: The Non-Dual, Indivisible Nature of Substance and Attributes

The Shramanas (Jain monks) elucidate the non-dual, indivisible nature of substance and attributes, which is the essence of the matter. If one asks how attributes can be called substances, then the answer is that attributes are synonymous with substance, as it is said, "Attributes are the essence of substance."

Here, the meaning is that the pure substance, known as the "Shuddha Jiva Astikaya," is indivisible from the pure attributes, and it is the object of pure knowledge.

In any sentence where the word "naya" (principle) is not explicitly mentioned, it should be understood implicitly. This is similar to how the presence of a verb implies the presence of a noun, or how the word "syat" (perhaps) is understood even when not explicitly stated.

**Hindi Commentary:**

This verse further explains that according to the "Nischya Naya" (principle of certainty), substance and attributes are inseparable.

**Meaning with Analysis:**

* **Substance without attributes, and attributes without substance, do not exist.** The Shramanas say that both are non-dual, indivisible, and constitute a single essence.

**Specific Meaning:**

* Just as curd, milk, etc., cannot exist without the attribute of "goras" (milk), similarly, substance cannot exist without attributes.
* Conversely, just as "goras" cannot exist without curd, milk, etc., attributes cannot exist without substance. Therefore, both are inseparable.

According to the "Abheda Naya" (principle of non-duality), there is no difference between substance and attributes. This is why the omniscient beings have declared that substance and attributes are non-dual, indivisible, and exist as a single entity.

Alternatively, the first half of the verse can also be interpreted as saying that the Shramanas declare that substance and attributes are a single entity, which is the essence of all things. The word "bhava" (essence) is used to refer to this entity. As it is said, "Bhava, which is synonymous with substance and attributes, is the essence of all things."

Here, the meaning is that the pure substance, known as the "Shuddha Jiva Astikaya," which is indivisible from the pure attributes, is the object of pure knowledge.

The commentator states that in any sentence where the word "naya" (principle) is not explicitly mentioned, it should be understood implicitly. This is similar to how the presence of a verb implies the presence of a noun, or how the word "syat" (perhaps) is understood even when not explicitly stated.

**Commentary on the Next Verse:**

The next verse discusses the non-duality of substance and its qualities.