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 55

पंचास्तिकाय प्राभृत
तदनुकूलानुष्ठोनं कर्तव्यमिति सूत्रतात्पर्यार्थः || १३ || एवं गुणपर्यायरूपत्रिलक्षणप्रतिपादनरूपेण गाथाद्वयं । इति पूर्वसूत्रेण सह गाथात्रयसमुदायेन चतुर्थस्थलं गतम् ।
हिन्दी तात्पर्यवृत्ति गाथा - १३
उत्थानिका- आगे निश्चयनयसे द्रव्य और गुणोंका अभेद है ऐसा दिखाते हैं
५१
अन्वय सहित सामान्यार्थ - ( दव्वेण ) द्रव्यके ( विणा ) विना ( गुणा पण ) गुण नहीं हो सकते तथा ( गुणेहिं विणा ) गुणोंके विना ( दव्वं ) द्रव्य ( ण संभवदि) नहीं संभव है (तम्हा) इसलिये (दव्वगुणाणं) द्रव्य और गुणोंका ( अव्वदिरित्तो भावो ) अभिन्नभाव [ हवदि ] होता है ।
विशेषार्थ - वृत्तिकार पुल द्रव्यपर घटाकर कहते हैं कि जैसे पुद्गल द्रव्यकी सत्ताके बिना उसमें स्पर्श, रस, गंध, वर्ण नहीं पाए जासकते वैसे द्रव्यके बिना गुण नहीं होते हैं तथा जैसे वर्णादि गुणोंको छोड़कर पुल द्रव्य नहीं मिलता है वैसे गुणोंके बिना द्रव्य नहीं प्राप्त हो सकता है । द्रव्य और गुणोंकी सत्ता अभिन्न है- एक है, क्योंकि द्रव्यकी अपेक्षा वे अभिन्न हैं । द्रव्य और गुणोंके प्रदेश अभिन्न हैं- एक हैं, क्योंकि क्षेत्र की अपेक्षा एकता है । द्रव्य और गुणोंका एक ही काल उत्पाद व्ययका अविनाभाव है क्योंकि कालकी अपेक्षा दोनों एक हैं । द्रव्य और गुण दोनों एक स्वरूप हैं क्योंकि उनका स्वभाव एक है । क्योंकि द्रव्य और गुणों का द्रव्य, क्षेत्र, काल, भावोंकी अपेक्षा अभेद है इस लिये द्रव्य और गुण अभिन्न हैं- एक हैं। अथवा दूसरा व्याख्यान करते हैं कि, भाव जो पदार्थ वह द्रव्य और गुणोंसे अभिन्न है अर्थात् द्रव्य गुणरूप ही पदार्थ कहा गया है। निर्विकल्प समाधिके बलसे उत्पन्न जो वीतराग सहज परमानन्दमय सुख उसकी संवित्ति, प्राप्ति, प्रतीति व अनुभूतिरूप जो स्वसंवेदन ज्ञान है उसीसे ही जानने योग्य या प्राप्त योग्य जो रागादि विभावोंके विकल्प जालोंसे शून्य होकर भी केवलज्ञानादि गुणोंके समूहसे भरा हुआ शुद्ध जीवास्तिकाय नामका शुद्ध आत्मद्रव्य है उसीको ही मनसे ध्याना चाहिये, उसीको ही वचनोंसे कहना चाहिये व उसीका ही अनुष्ठान या ध्यान कायसे करना चाहिये, यह इस सूत्रका तात्पर्य है ।। १३ ।।
इस तरह गुण पर्यायोंका लक्षण करते हुए दो गाथाऐं पूर्ण हुई व उनके पूर्व सूत्रके साथ तीन गाथाके समुदायसे चौथा स्थल पूर्ण हुआ ।

Translation AI Generated

## Pancastikaya Prabhrut

**Pancastikaya Prabhrut, tadanukulanusthonam kartavyamiti sutra tatparyarthah || 13 || Evam gunaparyayaroopatri lakshanapratipadanarupena gathadvayam. Iti purvasutrena saha gathatrayasamudayena chaturthasthanam gatam.**

**Hindi Tatparyavritti Gatha - 13**

**Uththānikā - Āge niścayana yase dravya aur gunon kā abhed hai aisa dikhāte hain**

**Anvaya Sahit Samanyarth - (Daven) Dravyake (Vina) Vina (Gunā Pan) Gun nahin ho sakte tatha (Gunēhiṁ Vina) Gunon ke vina (Davvam) Dravy (Na Sambhavdi) Nahin sambhav hai (Tamha) Isliye (Davvagunāṇam) Dravy aur gunon ka (Avvadiritto Bhavo) Abhinnabhav [Havdi] Hota hai.**

**Vishesharth - Vrittikar Pul Dravyapar Ghatakar Kahte Hain Ki Jaise Pudgal Dravyaki Sattake Bina Usme Sparsh, Ras, Gandh, Varn Nahin Pae Ja Sakte Vaise Dravyake Bina Gun Nahin Hote Hain Tatha Jaise Varnaadi Gunonko Chhodakar Pul Dravy Nahin Milta Hai Vaise Gunonke Bina Dravy Nahin Prapt Ho Sakta Hai. Dravy Aur Gunonki Sattaa Abhinna Hai - Ek Hai, Kyunki Dravyaki Apeksha Ve Abhinna Hain. Dravy Aur Gunonke Pradesh Abhinna Hain - Ek Hain, Kyunki Kshetra Ki Apeksha Ekta Hai. Dravy Aur Gunonka Ek Hi Kal Utpad Vyaya Ka Avinabhav Hai Kyunki Kalki Apeksha Dono Ek Hain. Dravy Aur Gun Dono Ek Swaroop Hain Kyunki Unka Swabhav Ek Hai. Kyunki Dravy Aur Gunon Ka Dravy, Kshetra, Kal, Bhavonki Apeksha Abhed Hai Is Liye Dravy Aur Gun Abhinna Hain - Ek Hain. Athava Dusra Vyakhyan Karte Hain Ki, Bhav Jo Padarth Vah Dravy Aur Gunonse Abhinna Hai Arthat Dravy Gunaroop Hi Padarth Kaha Gaya Hai. Nirvikalp Samadhi Ke Balase Utpanna Jo Vitrag Sahaja Paramanandamay Sukh Uski Sanvitti, Prapti, Pratiti Va Anubhuti Roop Jo Swasanvedan Gyan Hai Usi Se Hi Janne Yogya Ya Prapt Yogya Jo Ragaadi Vibhavonke Vikalp Jalonse Shunya Hokar Bhi Kevalgyanaadi Gunonke Samuhse Bhara Hua Shuddha Jivastkay Namaka Shuddha Aatmadravy Hai Usiko Hi Manse Dhyana Chahiye, Usiko Hi Vachanonse Kahna Chahiye Va Usika Hi Anusthan Ya Dhyan Kayase Karna Chahiye, Yah Is Sutraka Tatparya Hai. || 13 ||**

**Is Tarah Gun Paryayoonka Lakshana Karte Hue Do Gathaaen Purna Hui Va Unke Purva Sutrake Sath Tin Gathakea Samudayase Chautha Sthal Purna Hua.**

**Translation:**

**Pancastikaya Prabhrut, and so on, it is the duty to perform what is conducive to it, this is the meaning of the sutra || 13 || Thus, two verses are complete, which describe the characteristics of the categories of qualities. Along with the previous sutra, the fourth section is complete with the collection of three verses.**

**Hindi Meaning Commentary Verse - 13**

**Uththānikā - Further, it is shown that there is no difference between substance and qualities.**

**Meaning with Anvaya - (Daven) Without (Vina) substance (Gunā Pan) qualities cannot exist, and (Gunēhiṁ Vina) without qualities (Davvam) substance (Na Sambhavdi) cannot exist. (Tamha) Therefore, (Davvagunāṇam) substance and qualities are (Avvadiritto Bhavo) inseparable [Havdi].**

**Specific Meaning - The commentator says, reducing it to the substance, that just as touch, taste, smell, and color cannot be found in the substance of pudgala without its existence, so too, qualities cannot exist without substance. And just as the substance of pudgala cannot be found without qualities like color, etc., so too, substance cannot be obtained without qualities. The existence of substance and qualities is inseparable - one, because they are inseparable with respect to substance. The regions of substance and qualities are inseparable - one, because there is unity with respect to the region. Substance and qualities have the same time of origin and destruction, because both are one with respect to time. Substance and qualities are both of the same nature, because their nature is one. Because substance and qualities are inseparable with respect to substance, region, time, and states, therefore, substance and qualities are inseparable - one. Or, another explanation is given, that the state which is the object is inseparable from substance and qualities, that is, the object is said to be the form of substance and qualities. The pure substance of the soul, called the pure Jivastkay, which is free from the net of choices of the states of attachment, etc., and is filled with the group of qualities like pure knowledge, etc., is the one that is worthy of knowing or obtaining, which is the knowledge of self-awareness, which is the form of perception, attainment, and realization, which is the happiness of pure bliss, which is born from the power of the state of non-dual meditation, is the one that should be meditated upon with the mind, spoken of with words, and practiced with the body, this is the meaning of this sutra. || 13 ||**

**In this way, two verses are complete, which describe the characteristics of the categories of qualities, and with the collection of three verses along with the previous sutra, the fourth section is complete.**