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 75

18
पंचास्तिकाय प्राभृत
समय व्याख्या गाथा-२० अत्रात्यन्तासदुत्पादत्वं सिद्धस्य निषिद्धम् । णाणावरणादीया भावा जीवेण सुटु अणुबद्धा । तेसि-मभावं किच्चा अभूद-पुव्वो हवदि सिद्धो ।।२०।।
ज्ञानावरणाद्याः भावाः जीवेन सुष्ठु अनुबद्धाः ।।
तेषां अभावं कृत्वा अभूतपूर्वः भवति सिद्धः ।।२०।। यथा स्तोककालान्वयिषु नामकीवशेषांदयनिवृत्तेषु जोवस्य देवादिपर्यायवेकस्मिन् स्वकारणनिवृत्तौ निवृत्तेऽभूतपूर्व एव चान्यस्मिन्नुत्पन्ने नासदुत्पत्तिः, तथा दीर्घकालान्वयिनि ज्ञानावरणादिकर्मसामान्योदयनिर्वृत्तसंसारित्वपर्याये भव्यस्य स्वकारणनिवृत्तौ निवृत्ते समुत्पन्ने चाभूतपूर्वे सिद्धत्वपर्याये नासदुत्पत्तिरिति किं च-यथा द्राधीयसि वेणुदण्डे व्ययहिताव्यवहितविचित्रचित्रकिर्मीरताखचिताधस्तनाप्रभागे एकान्तव्यवहितसुविशुद्धोर्धिभागेऽवतारिता दृष्टिः समन्ततो विचित्रचित्रकिर्मीरताव्याप्तिं पश्यन्ती समनुमिनोति तस्य सर्वत्राविशुद्धत्वं, तथा क्वचिदपि जीवद्रव्ये व्यवहिताव्यवहिताज्ञानावरणादिकमकिीरताखचितबहुतराधस्तनभागे एकान्तव्यवहितसुविशुद्धबहुतरो+भागेऽवतारिता बुद्धिः समन्ततो ज्ञानावरणादिककिर्मीरताव्याप्ति व्यवस्यन्ती समनुमिनोति तस्य सर्वत्राविशुद्धत्वम् । यथा च तत्र वेणुदण्डे व्याप्तिज्ञानाभासनिबन्धनविचित्रचित्रकिर्मीरतान्वयः, तथा च क्वचिज्जीवद्रव्ये ज्ञानावरणादिकर्मकिर्मीरतान्चयः । यथैव च तत्र वेणुदण्डे विचित्रचित्रकिीरतान्वयाभावात्सुविशुद्धत्वं, तथैव च क्वचिज्जीवद्रव्ये ज्ञानावरणादिककिर्मीरतान्वयाभावादाप्तागमसम्यगनुमानातीन्द्रियज्ञानपरिच्छिन्नत्सिद्धत्वमिति ।।२०।।
हिन्दी समय व्याख्या गाथा-२० ___ अन्वयार्थ--( ज्ञानावरणाद्याः भावाः ) ज्ञानावरणादि भाव ( जीवेन ) जीवके साथ ( सुष्ठु) भली-भांति ( अनुबद्धाः ) अनुबद्ध हैं ( तेषाम् अभावं कृत्वा ) उनका अभाव करके वह ( अभूतपूर्वः सिद्धः ) अभूतपूर्व सिद्ध ( भवति ) होता है।
टीका-यहाँ सिद्धको अत्यन्त असत्-उत्पादका निषेध किया है।
जिस प्रकार कुछ समय तक अन्वयरूपसे ( साथ-साथ ) रहनेवाले नामकर्मविशेषके उदयसे उत्पन्न होनेवाली जो देवादिपर्यायें उनमेंसे जीवको एक पर्याय स्वकारणसे निवृत्त हो तथा अन्य कोई अभूतपूर्व पर्याय ही उत्पन्न हो, वहाँ असत्की उत्पत्ति नहीं है, उसी प्रकार दीर्घकाल तक अन्वयरूपसे रहनेवाली ज्ञानावरणादिकर्मसामान्यके उदयसे उत्पन्न होनेवाली संसारित्वपर्याय भव्यको स्वकारणसे निवृत्त हो और अभूतपूर्व ( पूर्वकालमें नहीं हुई ऐसी ) सिद्धत्वपर्याय उत्पन्न हो, वहाँ असत्की उत्पत्ति नहीं है।

Translation AI Generated

## Verse 20:

**18**
**Panchaastikaya Prabhrut**
**Samaya Vyakhya Gatha-20**

Here, the production of the Siddha from utter non-existence is prohibited. The karmas like knowledge-obscuring, etc., are firmly bound to the Jiva. When these karmas cease to exist, the Siddha becomes unprecedented. ||20||

**Commentary:**

Just as in the case of a bamboo stick, where the vision, having descended to the perfectly pure upper part, after being obstructed by the variegated and diverse rays of light in the lower part, perceives the pervasiveness of the variegated and diverse rays of light everywhere, and concludes that the stick is impure everywhere; similarly, in the case of the Jiva-dravya, the intellect, having descended to the perfectly pure upper part, after being obstructed by the variegated and diverse karmas like knowledge-obscuring, etc., in the lower part, concludes that the Jiva-dravya is impure everywhere. Just as in the case of the bamboo stick, there is a connection of the variegated and diverse rays of light with the illusory knowledge of pervasiveness, so also in the case of the Jiva-dravya, there is a connection of the karmas like knowledge-obscuring, etc., with the variegated and diverse rays of light. Just as in the case of the bamboo stick, the absence of the variegated and diverse rays of light leads to the purity, so also in the case of the Jiva-dravya, the absence of the variegated and diverse karmas like knowledge-obscuring, etc., leads to the attainment of the Siddha-hood, which is defined by the knowledge beyond the senses, obtained through the right understanding of the scriptures. ||20||

**Hindi Samaya Vyakhya Gatha-20**

_Anvayaarth (Jnanaavaranadyaah Bhaavaah)_ Knowledge-obscuring, etc., karmas (Jeevena) are firmly bound to the Jiva (Sushtu) in a good way (Anubaddhaah). (Teshaam Abaavam Krutvaa) By removing them (Abhootpurvaah Siddhah) the Siddha becomes unprecedented (Bhavati).

**Commentary:**

Here, the production of the Siddha from utter non-existence is prohibited.

Just as in the case of a bamboo stick, where the vision, having descended to the perfectly pure upper part, after being obstructed by the variegated and diverse rays of light in the lower part, perceives the pervasiveness of the variegated and diverse rays of light everywhere, and concludes that the stick is impure everywhere; similarly, in the case of the Jiva-dravya, the intellect, having descended to the perfectly pure upper part, after being obstructed by the variegated and diverse karmas like knowledge-obscuring, etc., in the lower part, concludes that the Jiva-dravya is impure everywhere. Just as in the case of the bamboo stick, there is a connection of the variegated and diverse rays of light with the illusory knowledge of pervasiveness, so also in the case of the Jiva-dravya, there is a connection of the karmas like knowledge-obscuring, etc., with the variegated and diverse rays of light. Just as in the case of the bamboo stick, the absence of the variegated and diverse rays of light leads to the purity, so also in the case of the Jiva-dravya, the absence of the variegated and diverse karmas like knowledge-obscuring, etc., leads to the attainment of the Siddha-hood, which is defined by the knowledge beyond the senses, obtained through the right understanding of the scriptures. ||20||