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 69

पंचास्तिकाय प्राभृत
हिन्दी तात्पर्यवृत्ति गाथा-१७ उत्थानिका-आगे यह समर्थन करते हैं कि यद्यपि पर्यायार्थिक नयसे द्रव्यमें उत्पत्ति और विनाश होते हैं। तो भी द्रव्यार्थिक नयसे उत्पत्ति और विनाश नहीं होते हैं
अन्वय सहित सामान्यार्थ-( देही ) यह देहधारी संसारी जीव ( मणुसत्तणेण ) मनुष्यपनेकी पर्यायसे ( णट्ठो) नष्ट होता हुआ ( देवो) देव (वा) अथवा ( इदरो) दूसरा कोई ( हवेदि) पैदा होजाता है । ( उभयत्त ) दोनोंही अवस्थाओंमें ( जीवभावो) जीव द्रव्य ( ण णस्सदि ) न तो नाश होता है (ण अपणो जायदे ) न दूसरा कोई उत्पन्न होता है।
विशेषार्थ-यह संसारी जीव यदि मनुष्य देहमें हो और मरे तब यह पुण्यके वशसे देव अथवा अपने अपने कर्मके वशसे दूसरा कोई नारकी, तिर्यंच या मनुष्य हो जाता है यद्यपि पर्यायकी अपेक्षा मनुष्य भवका नाश हुआ परन्तु द्रव्यकी अपेक्षा जिसने मनुष्यभव धारा था उस जीवका नाश नहीं हुआ, वैसे ही यद्यपि पर्यायार्थिक नयसे देव पर्याय उत्पन्न हुई तथापि द्रव्यार्थिक नयसे कोई दूसरा अपूर्व नहीं पैदा हुआ किन्तु वही जीव है हो पहले मनुष्य पर्यायमें था, इसलिये यह सात सिन्द है कि परियार्थित नासे उत्पाद- व्यय होने पर भी द्रव्यार्थिक नयसे उत्पाद व्यय नहीं होते हैं। इस व्याख्यानसे क्षणिक एकात मतका तथा नित्य एकांत मतका निषेध किया गया ।।१७।।
समय व्याख्या गाथा-१८ अत्र कथंचिद्व्ययोत्पादवत्त्वेऽपि द्रव्यस्य सदाविनष्टानुत्पन्नत्वं ख्यापितम्
सो चेव जादि मरणं जादि ण णट्ठो ण चेव उप्पण्णो । उप्पण्णो य विणट्ठो देवो मणुसु त्ति पज्जाओ ।।१८।।
स च एव जातिं मरणं याति न नष्टो न चैवोत्पन्नः ।
उत्पन्नश्च विनष्टो देवो मनुष्य इति पर्यायः ।।१८।। यदेव पूर्वोत्तरपर्यायविवेकसंपर्कापादितामुभयोमवस्थामात्मसात्कुर्वाणमुच्छिधमानमुत्पद्यमानं च द्रव्यमालक्ष्यते, तदेव तथाविधोभयावस्थाव्यापिना प्रतिनियतैकवस्तुत्वनिबन्धनभूतेन स्वभावेनाविनष्टमनुत्पन्नं वा वेद्यते । पर्यायास्तु तस्स पूर्वपूर्वपरिणामोपमोंत्तरोत्तरपरिणामोत्पादरूपाः प्रणाशसंभवधर्माणोऽभिधीयन्ते । ते च वस्तुत्वेन द्रव्यादपृथग्भूता एवोक्ताः । ततः पर्यायैः सहैकवस्तुत्वाज्जायमानं म्रियमाणमपि जीवद्रव्यं सर्वदानुत्पन्नाविनष्टं द्रष्टव्यम् । देवमनुष्यादिपर्यायास्तु क्रमवर्तित्वादुपस्थितातिवाहितस्वसमय उत्पद्यन्ते विनश्यन्ति चेति ।।१८।।

Translation AI Generated

**Verse 17**

**General Meaning:** (The embodied being) This embodied worldly being (by the category of being a human) is destroyed as a human (and becomes) a god (or) another (being). In both states, the being-substance (is not destroyed) nor is another being produced.

**Specific Meaning:** This worldly being, if it is in a human body and dies, then by virtue of its merit, it becomes a god or by virtue of its own karma, it becomes another being, a hell-being, an animal, or a human. Although, from the perspective of categories, the human existence is destroyed, but from the perspective of substance, the being that had the human existence is not destroyed. Similarly, although from the perspective of categories, the god category is produced, but from the perspective of substance, no new being is produced, but it is the same being that was previously in the human category. Therefore, it is certain that even though there is production and destruction from the perspective of categories, there is no production and destruction from the perspective of substance. This explanation refutes the view of momentary oneness and the view of eternal oneness.

**Verse 18**

**Meaning:** Even though there is production and destruction, the substance is always undestroyed and unproduced.

**Commentary:** The same being that takes birth and dies is not destroyed, nor is it produced. The being that is produced and destroyed is a god, a human, etc., which is a category. The being that is perceived as arising and ceasing, due to the contact of the categories of previous and subsequent existence, is the same being that is perceived as undestroyed and unproduced, due to its inherent nature, which is the basis of its constant oneness. Categories, however, are described as having the nature of being capable of destruction, being like the previous transformation and being the production of the subsequent transformation. They are said to be distinct from the substance. Therefore, the being-substance, which is one with the categories, is to be seen as always unproduced and undestroyed, even though it is born and dies. The categories of god, human, etc., arise and cease due to their sequential nature, being present and then passing away, and being produced and destroyed at their respective times.