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 76

७२
षद्रव्य-पंचास्तिकायवर्णन पुनश्च ( विशेष समझाया जाता है )-- __ जिसप्रकार जिसका विचित्र चित्रोंसे चित्रित नीचेका अर्ध भाग कुछ ढंका हुआ और कुछ बिना ढंका हो तथा सुविशुद्ध ( अचित्रित ) ऊपरका अर्ध भाग मात्र ढंका हुआ ही हो ऐसे बहुत लम्बे बांस पर दृष्टि डालनेसे वह दृष्टि सर्वत्र विचित्र चित्रोंसे हुए चित्रविचित्रपनेको व्याप्तिका निर्णय करती हुई “वह बाँस सर्वत्र अविशुद्ध है ( अर्थात् सम्पूर्ण रंगबिरंगा है)" ऐसा अनुमान करती है, उसी प्रकार जिसका ज्ञानावरणादि कर्मोंसे हुआ चित्रविचित्रतायुक्त ( विविध विभावपर्यायवाला ) बहुत बड़ा नीचे का भाग कुछ ढका हुआ और कुछ बिन ढका है तथा सुविशुद्ध ( सिद्धपर्यायवाला ), बहुत बड़ा ऊपरका भाग मात्र ढका हुआ ही है ऐसे किसी जीवद्रव्यमें बुद्धि लगानेसे वह बुद्धि सर्वत्र ज्ञानावरपादि कर्मसे हुए चित्रविचित्रपनेकी व्याप्तिका निर्णय करती हुई 'वह जीव सर्वत्र अविशुद्ध है' ऐसा अनुमान करती है। पुनश्च, जिस प्रकार उस बांसमें व्याप्तिज्ञानाभासका कारण [ नीचेके खुले भागमें 1 विचित्र चित्रोंसे हुए चित्रविचित्रपनेका अन्वय ( संतति, प्रवाह ) है, उसी प्रकार उस जीवद्रव्यमें व्याप्तिज्ञानाभासका कारण [ नीचेके खुले भागमें ] ज्ञानावरणादि कर्मसे हुए चित्रवित्रित्रपनेका अन्वय है। और जिस प्रकार उस बाँसमें ( ऊपरके भागमें ) सुविशुद्धपना है क्योंकि ( वहाँ ) विचित्र चित्रोंसे हुए चित्रविचित्रपके अन्वयका अभाव है, उसी प्रकार उस जीवद्रव्यमें ( ऊपरके भागमें ) सिद्धपना है क्योंकि ( वहाँ) ज्ञानावरणादि कर्मसे हुए चित्रविचित्रपनेके अन्वयका अभाव है कि जो अभाव आप्तआगम के ज्ञानसे सम्यक् अनुमानज्ञानसे अतीन्द्रियज्ञानसे ज्ञात होता है ।।२०।
संस्कृत तात्पर्यवृत्ति गाथा-२० अथ यद्यपि शुद्धद्रव्यार्थिकनयेन सर्वदेव शुद्धरूपस्तिष्ठति तथापि पर्यायार्थिकनयेन . सिद्धस्यासदुत्पादो भवतीत्यावेदयति, अथवा यदा मनुष्यपर्याये विनष्टे देवपर्याये स एव जीवस्तथा मिथ्यात्वरागादिपरिणामाभावात् संसारपर्यायविनाशे सिद्धपर्याये जाते सति जीवत्वेन विनाशो नास्त्युभयत्र स एव जीव इति दर्शयति, अथवा परस्परसापेक्षद्रव्यार्थिकपर्यायार्थिकनयद्येन पूर्वोक्तप्रकारेणानेकान्तात्मकं तत्त्वं प्रतिपाद्य पश्चात्संसारावस्थायां ज्ञानावरणादिरूपबन्धकरणभूतं मिथ्यात्वरागादिपरिणामं त्यक्त्वा शुद्धभावपरिणमनान्मोक्षं च कथयतीति पातनिकात्रयं मनसि धृत्वा सूत्रमिदं प्रतिपादयति-णाणावरणादीया भावा जीवेण सुट्ट अणुबद्धा-ज्ञानाचरणादिभावद्रव्यकर्मपर्यायाः संसारिजीवेन सुष्ठु संश्लेषरूपेणानादिसंतानेन बद्धास्तिष्ठन्ति तावत् 'तेसिमभावं किच्चा अभूदपुबो हवदि सिद्धो' यदा कालादिलब्धिवशाझेदाभेदरत्नत्रयात्मकं व्यवहारनिश्चयमोक्षमार्ग 'लभते तदा तेषां ज्ञानावरणादिभावानां द्रव्यभावकर्मरूपपर्यायाणामभावं विनाशं कृत्वा पर्यायार्थिकनयेनाभूतपूर्वसिद्धो भवति, द्रव्यार्थिकनयेन पूर्वमेव सिद्धरूप इति वार्तिकं । तथाहि--यथैको महान् वेणुदण्डः पूर्वार्धमागे विचित्रचित्रेण खचितः शबलितो मिश्रितः तिष्ठति तस्मादूर्वार्द्धभागे विचित्रचित्राभावाच्छुद्ध एवं तिष्ठति तत्र यदा कोपि देवदत्तो दृष्ट्यावलोकने करोति तदा भ्रान्तिज्ञानवशेन

Translation AI Generated

## 72

**Explanation of the Six Substances and Five Astikayas (further explained)**

Just as when one looks at a very long bamboo stick, whose lower half is partially covered and partially uncovered with various colorful paintings, and whose upper half is completely covered and pure (unpainted), the vision, determining the pervasiveness of the colorfulness caused by the various paintings, concludes that "the bamboo is completely impure (i.e., entirely colorful)", similarly, when one applies intellect to a living being whose lower part, very large and filled with variegatedness (various vibhava-paryayas) caused by karma like jnana-avaran, is partially covered and partially uncovered, and whose upper part, very large and pure (siddh-paryaya), is completely covered, the intellect, determining the pervasiveness of the variegatedness caused by karma like jnana-avaran, concludes that "the being is completely impure".

Again, just as the cause of the apparent knowledge of pervasiveness in the bamboo is the continuity (flow) of the colorfulness caused by the various paintings in the lower uncovered part, similarly, the cause of the apparent knowledge of pervasiveness in the living being is the continuity of the variegatedness caused by karma like jnana-avaran in the lower uncovered part. And just as the bamboo is pure (in the upper part) because there is no continuity of the colorfulness caused by the various paintings, similarly, the living being is pure (in the upper part) because there is no continuity of the variegatedness caused by karma like jnana-avaran, which absence is known through the knowledge of the authoritative scriptures, correct inferential knowledge, and extra-sensory perception.

**Commentary on the Sanskrit Meaning of the Verse 20**

Although all beings are pure in their essence according to the dravya-arthic-naya (doctrine of substance), they are not pure in their paryaya (state) according to the paryaya-arthic-naya (doctrine of state). This is because the state of a siddha (liberated being) is not produced. Or, when a human being dies, the same being is reborn as a deva (god). Similarly, when the state of samsara (worldly existence) is destroyed due to the absence of mithyatva (falsehood), raga (attachment), etc., and the state of a siddha is attained, there is no destruction of the being. In both cases, it is the same being. Or, according to the dravya-arthic-paryaya-arthic-naya (doctrine of substance and state), which is relative to each other, the truth is explained as anekanta (multifaceted). Then, the liberation is explained as the shedding of the mithyatva, raga, etc., which are the bonds in the form of jnana-avaran, etc., in the state of samsara, and the attainment of the pure state. Keeping these three points in mind, the sutra (aphorism) is explained:

"The jnana-avaran, etc., are firmly bound to the being. The dravya-karma-paryayas (states of substance and karma) like jnana-acharana, etc., are firmly bound to the samsaric being in the form of a continuous chain from beginningless time."

"When the being attains the three jewels of a-bheda (non-duality), ratna (jewel), and a-jheda (non-destruction), which are obtained through time and effort, and the path of liberation through practical certainty, then the dravya-karma-paryayas (states of substance and karma) like jnana-avaran, etc., are destroyed, and the being becomes a siddha, which is unprecedented according to the paryaya-arthic-naya. According to the dravya-arthic-naya, the being was already a siddha."

**Explanation**

Just as a large bamboo stick has its lower half covered with various colorful paintings, making it impure, and its upper half pure because it is free from those paintings, similarly, when a person named Devadatta looks at it, he mistakenly believes...