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 67

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पंचास्तिकाय प्राभृत उसके वर्णगुणकी हरी पीली आदि पर्यायें होती हैं । हर एक पर्यायमें वर्णगुणकी एकताका ज्ञान है इससे यह गुणपर्याय है । जीवके मतिज्ञान श्रुतज्ञान आदिरूपसे ज्ञानका अन्यज्ञानरूप होना सो ज्ञान गुणकी पर्यायें हैं । हरएक पर्यायमें ज्ञान गुणकी एकताका बोध है । ये जीव
और पुगलकी विभाव गुण पर्यायें जाननी चाहिये । स्वभाव गुणपर्यायें अगुरुलघु गुणको षड्गुणी हानि वृद्धिरूप हैं जो सर्व द्रव्योंमें साधारण पाई जाती हैं। इस तरह स्वभाव विभाव गुणपर्यायोंको जानना चाहिये। अथवा दूसरी तरहसे पर्यायोंके दो भेद हैंअर्थपर्याय और व्यंजनपर्याय । इनमें अर्थपर्यायें अत्यन्त सूक्ष्म क्षणक्षण में होकर नष्ट होनेवाली होती हैं जो वचनके गोचर नहीं होती हैं । व्यंजनपर्यायें जो स्थूल होती हैं वे देरतक रहनेवाली वचनगोचर व अल्पज्ञानीको दृष्टिगोचर भी होती हैं। ये विभावरूप व्यंजनपर्याय जीवकी नर नारक आदि हैं तथा स्वभाव व्यंजनपर्याय जीवकी सिद्ध अवस्था है । अशुद्ध अर्थपर्याय जीवके कषायोंकी हानि वृद्धि होनेसे विशुद्धिरूप तथा संक्लेषरूप या शुभ-अशुभ छः लेश्याके स्थानोंमें होने वाली जाननी चाहिये । पुद्गलकी विभाव अर्थपर्यायें दो अणु आदिके स्कंधोंमें वर्णादिसे अन्य वर्णादिरूप होनेरूप हैं। पुद्गलकी विभाव व्यंजनपर्याय दो अणु आदिके स्कंध हैं जो चिरकालतक रहनेवाले हैं। शुद्ध अर्थपर्यायें अगुरुलधुगुणकी षट्गुणी हानि वृद्धि रूप हैं जिनको पहले ही स्वभावगुणपर्यायके व्याख्यानके समय सर्व द्रव्योंमें कह चुके हैं। ये अर्थपर्यायें और व्यंजनपर्यायें पहले कही हुई 'जेसिं अत्यि सहाओ' इत्यादि गाथामें जो जीव पुदलकी स्वभाव विभाव द्रव्य पर्याय तथा स्वभाव विभाव गुणपर्याय कही गई हैं उनमें ही गर्भित हैं तथा यहाँ इस गाथामें जो द्रव्यपर्यायें और गुणपर्यायें कही हैं उनके मध्यमें भी तिष्ठती हैं तब फिर अलग क्यों कही गई हैं ? इसका समाधान यह है कि-अर्थ पर्यायें मात्र एक समय रहनेवाली कही गई हैं तथा व्यंजनपर्यायें चिरकाल रहनेवाली कही गई हैं इस कालकृत भेदको बतानेके लिये कही गई हैं। यहाँ यह भाव है कि सिद्धरूप पर्यायमें परिणमन करनेवाले शुद्ध जीवास्तिकाय नामके शुद्धात्म द्रव्यको ही ग्रहण करना योग्य है ।।१६।।
समय व्याख्या गाथा-१७ इदं भावनाशाभावोत्पादनिषेधोदाहरणम् मणुसत्तणेण गट्ठो देही देवो हवेदि इदरो वा । उभयस्थ जीवभावो ण णस्सदि ण जायदे अण्णो ।।१७।।

Translation AI Generated

The five *āstikāyas* (types of soul) have their own *varṇaguṇas* (color-qualities) which are described by terms like green, yellow, etc. Each *āstikāya* has a unique *varṇaguṇa* which is why it is called a *guṇaparyāya* (quality-category). The soul's knowledge, such as *matijñāna* (knowledge of perception), *śruta-jñāna* (knowledge of scriptures), etc., are also *guṇaparyāyas* because they are different forms of knowledge. Each *guṇaparyāya* represents a unique aspect of the knowledge quality. It is important to understand the *vibhava* (potential) and *svabhāva* (inherent) *guṇaparyāyas* of both the soul and *pudgala* (matter). The *svabhāva* *guṇaparyāyas* are the six *guṇas* (qualities) of *aguru* (heavy), *laghu* (light), *haani* (diminution), *vṛddhi* (increase), etc., which are common to all substances. In this way, one should understand the *svabhāva* and *vibhava* *guṇaparyāyas*.

Alternatively, there are two types of *paryāyas*: *artha-paryāya* (meaning-category) and *vyañjana-paryāya* (expression-category). *Artha-paryāyas* are extremely subtle and exist only for a fleeting moment, disappearing as quickly as they appear. They are not perceptible to speech. *Vyañjana-paryāyas* are gross, lasting for a longer duration, perceptible to speech, and even visible to those with limited knowledge. The *vibhava* *vyañjana-paryāyas* of the soul are its various states, such as human, hellish, etc., while the *svabhāva* *vyañjana-paryāya* is the soul's state of liberation. The *artha-paryāyas* of the soul, which are not pure, are to be understood as the states of purification or defilement that arise from the increase or decrease of the soul's *kaṣāyas* (passions) and the six *leśyā* (shades of karma). The *vibhava* *artha-paryāyas* of *pudgala* are the changes in the *skandhas* (aggregates) of two atoms, etc., from one *varṇa* (color) to another. The *vibhava* *vyañjana-paryāyas* of *pudgala* are the *skandhas* of two atoms, etc., which persist for a long time. The *śuddha* (pure) *artha-paryāyas* are the six *guṇas* of *aguru*, *laghu*, *haani*, *vṛddhi*, etc., which we have already discussed in the context of *svabhāva* *guṇaparyāyas* as being common to all substances.

These *artha-paryāyas* and *vyañjana-paryāyas* are implicit in the verses like "Just as there are many *sahaos* (companions)" etc., which describe the *svabhāva* and *vibhava* *dravya-paryāyas* (substance-categories) and *svabhāva* and *vibhava* *guṇaparyāyas* of the soul and *pudgala*. They are also present within the *dravya-paryāyas* and *guṇaparyāyas* mentioned in this verse. Why then are they mentioned separately? The answer is that *artha-paryāyas* are said to exist only for a moment, while *vyañjana-paryāyas* are said to exist for a long time. They are mentioned to highlight this difference in duration. The implication here is that one should strive to attain the pure *jīvā-āstikāya* (soul-category), the pure *ātma-dravya* (soul-substance), which is capable of transforming into the state of liberation.

**Verse 17:**

This is an example of the prohibition of the arising of the thought of existence and non-existence. A human being thinks, "This body is mine, this god is mine." But the soul is neither existent nor non-existent, nor is it born from another.