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 65

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पंचास्तिकाय प्राभृत स्कंधा भवन्तीत्यचेतनस्यापरेणाचेतनेन संबंधात्समानजातीयो भण्यते । असमानजातीय; कथ्यतेजीवस्य भवांतरगतस्य शरीरनोकर्मपुद्गलेन सह मनुष्यदेवादिपर्यायोत्पत्ति; चेतनजीवस्याचेतनपुद्गलद्रव्येण सह मेलापकादसमानजातीय; द्रव्यपर्यायो भण्यते । एते समानजातीया असमानजातीयाश्च अनेकद्रव्यात्मिकैकरूपा द्रव्यपर्याया जीवपुद्गलयोरेन भवन्ति । अशुद्धा एव भवन्ति । कस्मादिति चेत् ? अनेकद्रव्याणां परस्परसंश्लेषरूपेण संबंधात् । धर्माद्यन्यद्रव्याणां परस्परसंश्लेषसंबंधेन पर्यायो न घटते परद्रः सयाशुद्ध पर्यायपि न मदते। इदानीं मुगायाः कथ्यन्ते । तेपि द्विधा स्वभावविभावभेदेन । गुणद्वारेणान्वयरूपाया: एकत्वप्रतिपत्तेर्निबंधनं कारणभूतो गुणपर्याय:, स चैकद्रव्यगत एव सहकारफले हरितपोंडुरादिवर्णवत् । पुद्गलस्य । मतिज्ञानादिरूपेण ज्ञानान्तरपरिगमनवज्जीवस्य। एवं जीवपुद्गलयोर्विभावगुणरूपाः पर्याया ज्ञातव्याः । स्वभावगुणपर्याया अगुरुलघुगुण-षड्वानिवृद्धिरूपाः सर्वद्रव्यसाधारणाः । एवं स्वभावविभावगुणपर्याया ज्ञातव्याः । अथवा द्वितीयप्रकारेणार्थव्यंजनपर्यायरूपेण द्विधा पर्याया भवन्ति । तत्रार्थपर्यायाः क्षणक्षयिणस्तथावाग्गोचरा विषया भवन्ति । व्यंजनपर्यायाः पुनः स्थलाश्चिरकालस्थायिनो वाग्गोचराश्छद्मस्थदृष्टिविषयाश्च भवन्ति । एते विभावरूपा व्यंजनपर्याया जीवस्य नरनारकादयो भवन्ति, स्वभावव्यंजनपर्यायो जीवस्य सिद्धरूपः। अशुद्धार्थपर्याया जीवस्य षट्स्थानगतकषायहानिवृद्धिविशुद्धिसंक्लेषरूपशुभाशुभलेश्यास्थानेषु ज्ञातव्याः । पुद्गलस्य विभावार्थपर्याया व्यणुकादिस्कंधेषु वर्णान्तरादिपरिणमनरूपाः । विभावव्यंजनपर्यायाश्च पुद्गलस्य व्यणुकादिस्कंधेष्वेव चिरकालस्थायिनो ज्ञातव्योः । शुद्धार्थपर्याया अगुरुलघुकगुणषड्हानिवृद्धिरूपेण पूर्वमेव स्वभावगुणपर्यायव्याख्यानकाले सर्वद्रव्याणां कथिताः । एते चार्थव्यंजनपर्यायाः पूर्व "जेसिं अत्थिसहाओ" इत्यादिगाथायां ये भणिता जीवपुद्गलयोः स्वभावविभावद्रव्यपर्यायाः स्वभावविभावगुणपर्यायाश्च ये भणितास्तेषु मध्ये तिष्ठन्ति। अत्र गाथायां च ये द्रव्यपर्यायाः गुणपर्यायाश्च भणितास्तेषु च मध्ये तिष्ठन्ति । तर्हि किमर्थ पृथक्कथिता इति चेदेकसमयवर्तिनोऽर्थपर्याया भण्यंते चिरकालस्थायिनो व्यंजनपर्याया भण्यते इति कालकृतभेदज्ञापनार्थं । अत्र सिद्धरूपशुद्धपर्यायपरिणतं शुद्धजीवास्तिकायाभिधानं शुद्धात्मद्रव्यमुपादेयमिति भावार्थः ॥१६॥
हिंदी तात्पर्यवृत्ति गाथा-१६ - उत्थानिका-आगे पहली गाथामें जिन गुण और पर्यायों को कहा है उन ही को प्रगट करते हैं
अन्वय सहित सामान्यार्थ-(भावा) सतरूपपदार्थ ( जीवादीया) जीव आदि छः हैं। उनमें ( जीवगुणा) जीवके गुण ( चेदणा) चेतना (य) और ( उवओगो) उपयोग हैं (य) और ( सुरणरणारयतिरिया) देव, मनुष्य, नारकी और तिर्यश्च ये ( जीवस्स) जीवकी ( बहुगा) बहुतसी (पज्जया) पर्यायें हैं।

Translation AI Generated

Jain terms preserved in the translation:

The five Astikaya (substances) are said to be related to the non-sentient (achetana) by the other non-sentient (achetana). The dissimilar (asamanajatiya) is said to be the origination of the embodied soul (jiva) in the form of human, divine, etc. due to the association of the karmic matter (pudgala) with the sentient (chetana) jiva. The similar (samanajatiya) and dissimilar (asamanajatiya) are the modifications (paryaya) of the single-natured (ekarupa) substances (dravya) of the jiva and pudgala. They are impure (ashudha). Why? Due to the mutual association (samshlesha) of the many substances. The modifications (paryaya) do not occur by the mutual association of substances like dharma, etc. Even the pure (shuddha) modifications do not arise.

Now, the Muga (a type of soul) is explained. They are of two types based on the distinction of inherent nature (svabhava) and modified nature (vibhava). The guna-paryaya, which is the basis for the apprehension of the oneness of the inherent nature, is present in a single substance, like the color of green and white, etc. in the pudgala. In the jiva, it is in the form of knowledge, perception, etc., like the transition of one knowledge to another. Thus, the modifications (paryaya) in the form of the inherent and modified qualities of the jiva and pudgala should be known.

The inherent nature (svabhava) qualities are common to all substances and are in the form of increase and decrease of the qualities of lightness and heaviness, etc. Thus, the inherent nature (svabhava) and modified nature (vibhava) qualities should be known.

Alternatively, the paryayas are of two types: artha-paryaya (meaning-modifications) and vyanjana-paryaya (expression-modifications). The artha-paryayas are momentary and are the objects of speech, while the vyanjana-paryayas are stable, long-lasting, objects of speech, and are the objects of the deluded perception.

These modified (vibhava) vyanjana-paryayas of the jiva are the human, infernal, etc. forms, while the inherent nature (svabhava) vyanjana-paryaya of the jiva is the siddha (liberated) form.

The impure (ashudda) artha-paryayas of the jiva should be known in the six stages of the passions (kshaya, upashama, etc.) and the auspicious and inauspicious psychic dispositions (leshya). The modified (vibhava) artha-paryayas of the pudgala are in the form of transformation of color, etc. in the skandhas (aggregates) like the atom, etc. The modified (vibhava) vyanjana-paryayas of the pudgala are also known to be long-lasting in the skandhas like the atom, etc.

The pure (shudda) artha-paryayas, in the form of increase and decrease of the qualities of lightness and heaviness, etc., have already been explained earlier in the description of the inherent nature (svabhava) qualities.

These artha-paryayas and vyanjana-paryayas are present among the inherent nature (svabhava) and modified nature (vibhava) dravya-paryayas and guna-paryayas of the jiva and pudgala, which were mentioned in the previous verse "Jesim atthisahao". The purpose of explaining them separately is to indicate the distinction based on time, as the artha-paryayas are momentary, while the vyanjana-paryayas are long-lasting.

The essential meaning here is that the pure (shuddha) paryaya, which has attained the siddha (liberated) form, is the upadeya (worth accepting) pure (shudda) substance of the jiva.