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 62

षद्रव्य--पंचास्तिकायवर्णन
संस्कृत तात्पर्यवृत्ति गाथा-१५ अथ सति धर्मिणि धर्माश्चिंत्यन्ते द्रव्यं नास्ति सप्तभंगा: कस्य भविष्यतीति बौद्धमतानुसारि - शिष्याण पूर्वपक्षे कृते सति परिहाररूपेण गाथापातनिकां करोति-द्रव्यार्थिकनयेन सत: पदार्थस्य विनाशो नास्त्यसत उत्पादो नास्तीतिवचनेन क्षणिकैकान्तबौद्धमतं निषेधयति
भावस्य णस्थि णासो गस्थि या भावस्स चेव उप्पादो-यथा गोरसस्य गोरसद्रव्यरूपेणोत्पादो नास्ति विनाशोपि नास्ति । गुणपज्जएमु व भावा उप्पादवये पकुव्वंति-तथापि वर्णरसगंधम्पर्शगुणेषु वर्णरसगंधांतरादिरूपेण परिणामिघु नश्यति नवनीतपर्याय उत्पद्यते न घृतपर्यायः तथा मनो विद्यमानभावस्य पदार्थस्य जीवादिद्रव्यस्य द्रव्यार्थिकनयेन द्रव्यत्वेन नास्ति विनाश:, नास्त्यसतोऽविनमानभावस्य पदार्थस्य जीवादिद्रव्यस्य द्रव्यार्थिकनयेन द्रव्यत्वेनोत्पादः तथापि गुणपर्यायेष्वधिकरणभूतेषू भावा: पदार्था जीवादि षडद्रव्याणि कर्तृणि पर्यायार्थिकनयेन विवक्षितनरनारकादिद्वयणुकादिगतिस्थित्यवगाहनवर्तनादिनः यया सांभवमुरादना- मान ' अब षड़द्रव्येष्णु मध्ये शुद्धपारिणामिकपरमभावग्राहकेण शुद्धद्रव्यार्थिकनयेनेति वा पाठः, निश्चयनयेन क्रोधमानभायालोभदृश् श्रुतानुभूतभोगाकांक्षारूपनिदानबंधादिपरभावशून्यमपि उत्पादव्ययरहितेन वा पाठः । आयतरहितेन चिदानंदैकस्वभावेन भरितावस्थं शुद्धजीवास्तिकायाभिधानं शुद्धात्मद्रव्यं ध्यातव्यमित्यभिप्रायः ।।१५।। इति द्वितीयसप्तकमध्ये प्रथमस्थले औद्ध प्रति द्रव्यस्थापनार्थ सूत्रगाथा गता।
हिंदी तात्पर्यवृत्ति गाथा-१५ उत्थानिका-आगे बौद्ध मतानुसारी शिष्यने यह शंका की या पूर्व पक्ष किया कि यदि धर्मी कोई हो तो उसके धर्म या स्वभावोंका विचार करना चाहिये । यदि द्रव्य ही नहीं है तो सात भंग किसके होंगे? इसका उत्तर देते हुए आचार्य कहते हैं कि द्रव्यार्थिकनयसे सत् पदार्थका नाश नहीं है और न असत् पदार्थको उत्पत्ति है । इस तरह बौद्धोंके क्षणिक एकांत मतका निषेध करते हैं
___ अन्वय सहित सामान्यार्थ-( भावस्स ) सत्रूप पदार्थका ( णासो) नाश ( णस्थि ) नहीं होता है, ( चेव ) वैसे ही ( अभावस्स ) अभावका या अवस्तुका या असत्का ( उप्पादो) उत्पाद या जन्म ( णस्थि ) नहीं होता है। (भाषा) पदार्थ ( गुणपज्जयेसु ) अपने गुणोंकी पर्यायोंमें ( उप्पादवए ) उत्पाद व व्यय ( पकुव्वंति ) करते रहते हैं।
विशेषार्थ-जैसे गोरस एक द्रव्य है उसका अपने गोरस नामके द्रव्यरूपसे न उत्पाद है, न नाश है तथापि गोरसके वर्ण, रस, गंध, स्पर्श गुणोंमें अन्य वर्ण, रस, गंध, स्पर्शरूप परिणमन होते हुए उस गोरसकी जब नवनीत नामकी पर्याय नाश होती है तब घृत नामकी

Translation AI Generated

## Description of the Six Substances and Five Astikayas

**Sanskrit Commentary Verse 15**

Now, when there is a Dharmi (possessor of qualities), qualities are considered. There is no substance, so how can there be seven bhangas (modes of existence)? Following the Buddhist view, the disciple raises this objection. In response, the Acharya presents a verse to refute this objection. He refutes the momentary annihilationist Buddhist view by stating that according to the Dravyarthika Nay (substance-based perspective), there is no destruction of a real substance, and there is no creation of a non-existent substance.

**Meaning:**

* There is no destruction (naso) of a substance (bhavasa).
* Similarly, there is no creation (uppaado) of a non-existent substance (abhavaassa).
* Substances (bhaasa) undergo change (pakuvvanti) in their qualities (gunapjjayeasu) through creation and destruction.

**Explanation:**

* Just as there is no creation or destruction of the substance called "goraasa" (milk) in its own form, similarly, there is no creation or destruction of the substance called "jiva" (soul) in its own form.
* However, the qualities of "goraasa" (milk) like color, taste, smell, and touch undergo transformation. When the "goraasa" (milk) transforms into "navanita" (butter), it is destroyed, but it does not transform into "ghrita" (clarified butter).
* Similarly, the substance called "jiva" (soul) exists in its own form, but its qualities undergo transformation. The six substances (jiva, ajiva, etc.) are the agents of these transformations.

**Note:**

* The text mentions "shuddha parinaamik parambhava grahaka" (purely transformative ultimate reality) and "shuddha dravyarthika nay" (pure substance-based perspective).
* It also mentions "nishchaya nay" (definitive perspective) and "krodha, mana, bhaya, aloba, drish, shruta, anubhuta, bhoga, aakanksha, rupanidana, bandha, adi paribhava shunya" (free from the influence of anger, mind, fear, non-greed, sight, hearing, experience, enjoyment, desire, form, cause, and bondage).
* The text concludes by stating that the pure soul (shuddha jiva) is filled with infinite knowledge and bliss (chidananda ekasvabhaava) and should be meditated upon.

**Hindi Commentary Verse 15**

**Uththānikā:** Further, the disciple who follows the Buddhist view raises this doubt or objection: If there is a Dharmi (possessor of qualities), then one should consider his qualities or nature. If there is no substance, then how can there be seven bhangas (modes of existence)?

**Answer:** The Acharya responds by saying that according to the Dravyarthika Nay (substance-based perspective), there is no destruction of a real substance, and there is no creation of a non-existent substance. In this way, he refutes the momentary annihilationist Buddhist view.

**General Meaning with Anvaya (word order):**

* (Bhavasa) Substance (naso) destruction (nasthi) does not happen, (cheva) similarly (abhavaassa) non-existence (uppaado) creation (nasthi) does not happen.
* (Bhaasa) Substance (gunapjjayeasu) in its qualities (uppaadavaye) creation and destruction (pakuvvanti) keep happening.

**Specific Meaning:**

* For example, "goraasa" (milk) is a substance. There is no creation or destruction of "goraasa" (milk) in its own form. However, the qualities of "goraasa" (milk) like color, taste, smell, and touch undergo transformation. When the "goraasa" (milk) transforms into "navanita" (butter), it is destroyed, but it does not transform into "ghrita" (clarified butter).

**Verse 15 concludes the first section of the second saptaka (seven verses) and presents a refutation of the Buddhist view on substance.**