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 73

६९
पंचास्तिकाय प्राभृत सर्वपर्यायस्थानोंमें भाववाला होने पर भी अन्य पर्यायके सम्बन्ध द्वारा अन्य पर्यायके सम्बन्धका अभाव होनेसे अभाववाला ( भी ) है ।।१९।।
संस्कृत तात्पर्यवृत्ति गाथा-१९ अथैवं द्रव्यार्थिकनयन सतो विनाशो नास्त्यसत उत्पादो नास्तीति स्थितमिति निश्चिनोतिएवं सदो विणासो असदो भावस्य णस्थि उप्पादो-एवं पूर्वोक्तगाथाद्वयव्याख्यानेन यद्यपि पर्यायार्थिकनयेन नरनारकादिरूपेणोत्पादविनाशत्वं घटते तथापि द्रव्यार्थिकनयेन सतो विद्यमानस्य विनाशो नास्त्यसतश्चाविद्याभानस्य नास्त्युत्पाद: । कस्य ? भावस्य जीवपदार्थस्य । ननु यद्युत्पादव्यों न भवतस्तर्हि पल्यत्रयपरिमाणं भोगभूमौ स्थित्वा पश्चात् म्रियते, यत् त्रयस्त्रिंशत्सागरोपमाणि देवलोके नारकलोके तिष्ठति पश्चान्प्रियत इत्यादि व्याख्यानं कथं घटते ? तावदियो जीवाणं देवो मणुसोति गदिणामो-तावत्पल्यत्रयादिरूपं परिमाणं यज्जीवानां कथ्यते देवो मनुष्य इति योसौ गतिनामकमोंदयजनितपर्यायस्तस्य तत्परिमाणं, न च तीवद्रव्यस्येति वेणुदण्डवन्नास्ति विरोधः । तथाहियथा महतो वेणुदण्डस्यानेकानि पर्वाणि स्वस्थानेषु भावभाजि विद्यमानानि भवन्ति परपर्वस्थानेष्वभाभाञ्जविद्यमानानि भवन्ति वंशदण्डस्तु सर्वपर्वस्थानेष्वन्वयरूपेण विद्यमानोपि प्रथमपर्वरूपेण द्वितीयपर्वे नास्तीत्यविद्यमानोपि भण्यते, तथा वेणुदण्डस्थानीयजीवे नरनारकादिरूपाः पर्वसानीया अनेकपर्याया: स्वकीयायु:कर्मोदयकाले विद्यमाना भवन्ति परकीयपर्यायकाले चाविद्यमाना भवन्ति जीवश्चान्वयरूपेण सर्वपर्वस्थानीयसर्वपर्यायेषु विद्यमानोपि मनुष्यादिपर्यायरूपेण देवादिपर्यायेषु नास्तीत्यविद्यमानोपि भण्यते । स एव नित्यः स एवानित्यः कथं घटत इति चेत् । यथैकस्य देवदत्तस्य पुत्रविवक्षाकाले पितृविवक्षा गौणा पितृविवक्षाकाले पुत्रविवक्षा गौणा, तथैकस्य जीवस्य जीवद्रव्यस्य वा द्रव्यार्थिकनयेन नित्यत्वविवक्षाकाले पर्यायरूपेणानित्यत्वं गौणं पर्यायरूपेणानित्य-त्वविवक्षाकाले द्रव्यरूपेण नित्यत्वं गौणं । कस्मात् । विवक्षितो मुख्य इति वचनात् । अत्र पर्यायरूपेणानित्यत्वेपि शुद्धद्रव्यार्थिकनयेनाविनश्वरमनन्तज्ञानादिरूपं शुद्धजीवास्तिकायाभिधानं शुद्धात्मद्रव्यं रागादिपरिहारेणोपादेयरूपेण भावनीयमिति भावार्थः ।।१९।। एवं बौद्धमतनिराकरणार्थमेकसूत्रगाथा प्रथमस्थले पूर्व भणिता तस्य विवरणार्थं द्वितीयस्थले गाथाचतुष्टयं गतम् ।
हिन्दी तात्पर्यवृत्ति गाथा-१९ उत्थानिका-आगे यह निश्चय करते हैं कि द्रव्यार्थिक नयसे सत्का विनाश नहीं है और न असत्का उत्पाद है । यही बात सिद्ध है ।
अन्वय सहित सामान्यार्थ-( एवं) इस तरह जैसा पहले कह चुके हैं (सदो जीवस्स) सत् पदार्थ जीवका (विणासो) नाश और ( असदो) असत् पदार्थ जीवका ( उप्पादो) जन्म ( स्थि) नहीं होता है । ( जीवाणं ) संसारी जीवोंकी ( तावदिओ) जो इतने प्रमाण स्थिति है सो ( देवो मणुसोति गदिणामो) उनके देव या मनुष्यगति नाम कर्मक उदयका विपाक है।

Translation AI Generated

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Even though it has a being in all the states of the five astikayas, it is also non-existent due to the absence of the relation of another astikaya by the relation of another astikaya. ||19||
Sanskrit Tatparya Vritti Gatha-19
Thus, it is certain that from the perspective of the dravya-arthicnaya, there is no destruction of the sat and no production of the asat.
Thus, even though from the perspective of the paryayarthicnaya, production and destruction occur in the form of humans, narakas, etc., from the perspective of the dravya-arthicnaya, there is no destruction of the existing sat and no production of the asat, which is the absence of knowledge. Of what? Of the being, the jiva-padartha.
Now, if it is not to be produced, then how does the explanation that it exists in the bhogabhumi for the duration of three palyas and then dies, or that it exists in the deva-loka and naraka-loka for the duration of thirty-three sagaras and then dies, etc., hold true?
The amount that is said of the jivas, such as deva, manushya, etc., is the paryay, which is caused by the karma-udaya, which is called the गतिनामक. It is not the amount of the dravya itself, so there is no contradiction like the bamboo stick.
Just as a large bamboo stick has many joints that exist in their own places and are present, and are absent in the places of other joints, and the bamboo stick itself, though present in all the joints, is said to be absent in the second joint in the form of the first joint, so also the jiva, which is in the place of the bamboo stick, has many paryayas in the form of human, naraka, etc., which are present in their own time of karma-udaya and are absent in the time of other paryayas, and the jiva itself, though present in all the paryayas in all the joints, is said to be absent in the deva-adi paryayas in the form of the manushya-adi paryayas.
If it is asked how the same thing can be both eternal and non-eternal, then the answer is: Just as in the case of a certain Devadatta, the desire for a son is secondary when there is a desire for a father, and the desire for a father is secondary when there is a desire for a son, so also in the case of a certain jiva, or the jiva-dravya, from the perspective of the dravya-arthicnaya, the non-eternality in the form of the paryay is secondary when there is a desire for eternality, and the eternality in the form of the dravya is secondary when there is a desire for non-eternality in the form of the paryay. Why? Because the desired is the primary.
Here, even though there is non-eternality in the form of the paryay, from the perspective of the pure dravya-arthicnaya, the pure jiva-astikaya, which is imperishable and infinite knowledge, etc., is the pure atma-dravya, which is to be contemplated as the object of attainment by the removal of raga, etc. ||19||
Thus, in the first place, a single-verse gatha was spoken earlier to refute the Buddhist view, and in the second place, four gathas were spoken to explain it.
Hindi Tatparya Vritti Gatha-19
Uththānikā - Further, we assert that from the perspective of the dravya-arthicnaya, there is no destruction of the sat and no production of the asat. This is the established truth.
Anvaya Sahit Samanyarth - (evam) In this way, as we have said before, (sado jivas) the sat substance, the jiva, (vinas) does not perish, and (asado) the asat substance, the jiva, (uppado) does not come into existence. (jivaan) The worldly jivas (tavadio) are in such a state, which (devo manusoti gadinaamo) is the result of their karma-udaya, which is called the deva or manushya-gati.