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 77

पंचास्तिकाय प्राभृत
७३
विचित्रचित्रवशादशुद्धत्वं ज्ञात्वा तस्मादुत्तरार्धभागेशुद्धेप्यशुद्धत्वं मन्यते तथायं जीवः संसारावस्थायां मिध्यात्वरागादिविभावपरिणामत्रशेन व्यवहारेणाशुद्धस्तिष्ठति शुद्धद्रव्यार्थिकनयेनाभ्यन्तरे केवलज्ञानादिस्वरूपेण शुद्ध एव तिष्ठति । यदा रागादिपरिणामाविष्टः सन् सविकल्परूपेन्द्रियज्ञानेन विचारं करोति तदा यथा बहिर्भागे रागाद्याविष्टमात्मानमशुद्धं पश्यति तथाभ्यन्तरेपि केवलज्ञानादिस्वरूपेप्यशुद्धत्वं मन्यते भ्रान्तिज्ञानेन । यथा वेणुदण्डे विचित्रचित्रमिश्रितत्वं भ्रान्तिज्ञानकारणं तथात्र जीवेपि मिथ्यात्वरागादिरूपं भ्रान्तिज्ञानकारणं भवति । यथा वेणुदण्डो विचित्रचित्रप्रक्षालने कृते शुद्धो भवति तथायं जीवोपि यदा गुरूणां पार्श्वे शुद्धात्मस्वरूपप्रकाशकं परमागमं जानाति । कीदृशमिति चेत् ? "एकोऽहं निर्ममः शुद्धो ज्ञानी योगीन्द्रगोचरः । बाह्याः संयोगजा भावा मत्तः सर्वेऽपि सर्वदा" इत्यादि । तथैव च देहात्मनोरत्यन्तभेदो भित्रलक्षणलक्षितत्वाज्जलानलादिवदित्यनुमानज्ञानं जानाति तथैव च वीतरागनिर्विकल्पस्वसंवेदनज्ञानं जानाति । तदित्थंभूतागमानुमानस्वसंवेदनप्रत्यक्षज्ञानात् शुद्धो भवति । अत्राभूतपूर्वसिद्धत्वरूपं शुद्धजीवास्तिकायाभिधानं शुद्धात्मद्रव्यमुपादेयमिति तात्पर्यार्थः ॥ २० ॥ एवं तृतीयस्थले पर्यायार्थिकनयेन सिद्धस्याभूतपूर्वोत्पादव्याख्यानमुख्यत्वेन गाथा गता ।
हिन्दी तात्पर्यवृत्ति गाथा - २०
उत्थानिका- आगे दिखलाते हैं कि यद्यपि शुद्ध द्रव्यार्थिक नयसे यह जीव सदा शुद्ध रहता है तथापि पर्यायार्थिक नयसे सिद्ध पर्यायका असत् उत्पाद होता है अर्थात् जो सिद्ध अवस्था पहले कभी प्रगट नहीं थी उसका प्रकाश होता है अथवा यह बताते हैं कि जैसे मनुष्यपर्यायके नष्ट होते हुए वा देवपर्यायके जन्मते हुए वही जीव रहता है तैसे मिथ्यादर्शन व रागद्वेषादि परिणामों के चले जानेपर संसारपर्यायके नाश होते हुए व सिद्धपर्यायके जन्म होते हुए जीवका जीवपनेकी अपेक्षा नाश नहीं हुआ है अर्थात् दोनों ही संसार या सिद्ध अवस्थामें वही जीव है । अथवा यह कहते हैं कि परस्पर अपेक्षा सहित पूर्वोक्त द्रव्यार्थिक और पर्यायार्थिक दोनों नयोंसे तत्त्वको समझकर फिर जो सार अवस्थामें ज्ञानावरणादि कमोंके बंधके कारण मिथ्यात्व व रागादि परिणाम थे उनको छोड़कर शुद्ध भावोंमें परिणमन करता है उसको मोक्ष होता है। इस तरह तीन पातनिकाओंको मनमें धरकर आगेका सूत्र वर्णन करते हैं ।
अन्वय सहित सामान्यार्थ - ( जीवेण ) इस संसारी जीवद्वारा ( णाणावरणादीया ) ज्ञानावरणीय आदि आठ प्रकार ( भाषा) कर्मकी अवस्थाएँ (सुठु ) गाढ़ रूपसे ( अणुबद्धा ) बांधी हुई हैं ( तेसिं) उन सबका ( अभावं किच्चा ) नाश करके ( अभूदपुवो) अभूतपूर्व अर्थात् जो पहले कभी नहीं हुआ ऐसा ( सिद्धो ) सिद्ध ( हवदि) हो जाता है।

Translation AI Generated

## Translation:

**Panchaastikaya Prabhrit**
73

**Knowing the impurity due to the variegated nature of the body, one considers the upper half of the body to be impure as well. Similarly, this soul, in the state of samsara, remains impure due to the influence of false beliefs, attachment, etc., and their resultant transformations. However, internally, it remains pure in its true nature of omniscience, etc., according to the principle of pure substance. When, being possessed by attachment, etc., it contemplates with the sensory knowledge of the form of discrimination, then just as it sees the external part of itself as impure due to the influence of attachment, etc., it also considers its internal nature of omniscience, etc., to be impure due to false knowledge. Just as the variegated nature of the bamboo stick is the cause of false knowledge, similarly, false beliefs, attachment, etc., are the cause of false knowledge in the soul. Just as the bamboo stick becomes pure when cleansed of the variegated nature, similarly, this soul, when it knows the supreme scripture that reveals the true nature of the pure self in the presence of the gurus, becomes pure. What kind of scripture? "I am one, without ego, pure, knowing, the object of the yogi-indras. All external things, born of association, are always different from me." And so on. Similarly, it knows the inferential knowledge that the body and the soul are completely different, as they are marked by different characteristics, like water and fire. Similarly, it knows the knowledge of self-awareness, free from attachment and discrimination. Thus, from the knowledge of scripture, inference, self-awareness, and perception, it becomes pure. Here, the term "Shuddha Jeevaastikaya" refers to the state of being pure, which is unprecedented and established, and the pure soul substance is the object of consideration.**

**This is the meaning of the 20th verse.**

**Hindi Meaning of the Verse:**

**Verse 20**

**Uththānikā:** Further, it is shown that although this soul always remains pure according to the principle of pure substance, yet the unprecedented production of the category, which is established according to the principle of category, takes place. In other words, the state of being established, which was never manifested before, is now revealed. Or, it is explained that just as the same soul remains when the human category is destroyed and the divine category is born, similarly, the same soul remains when the category of samsara is destroyed and the category of liberation is born, due to the disappearance of false beliefs and the transformations of attachment, aversion, etc. In other words, the soul is the same in both the state of samsara and the state of liberation. Or, it is said that by understanding the truth through both the aforementioned principles of pure substance and category, which are interdependent, one abandons the false beliefs and the transformations of attachment, etc., which were caused by the bondage of karma, such as knowledge-obscuring karma, etc., and transforms into pure states. This is how one attains liberation. Keeping these three points in mind, the next sutra is explained.

**General Meaning with Anvaya:**

**(Jīveṇa) By this worldly soul, (ṇāṇāvaraṇādīyā) the eight types of karma, such as knowledge-obscuring karma, (bhāṣā) are bound (suṭhu) firmly (aṇubaddhā). By destroying (tesiṁ) all of them (abhāvam kicchā), (abhūdapuavo) unprecedented, i.e., what never happened before, (siddho) becomes established (havadi).