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 97

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पंचास्तिकाय प्राभृत
समय व्याख्या गाथा - २७
अथामीषामेव विशेषव्याख्यानम् । तत्र तावत् जीवद्रव्यास्तिकायव्याख्यानम् । जीवो ति हवदि चेदा उवओग-विसेसिदो पहू कत्ता । भोत्ता य देह - मत्तो ण हि मुत्तो कम्म संजुत्तो ।। २७ ।। जीव इति भवति चेतयितोपयोगविशेषितः प्रभुः कर्त्ता ।
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भोत्ता च देहमात्रो न हि मूर्तः कर्मसंयुक्तः ।। २७ ।।
९३
I
अत्र संसारावस्थस्यात्मनः सोपाधि निरुपाधि च स्वरूपमुक्तम् । आत्मा हि निश्चयेन भावप्राणधारणाज्जीवः, व्यवहारेण द्रव्यप्राणधारणाज्जीवः । निश्चयेन चिदात्मकत्वात्, व्यवहारेण चिच्छक्तित्वाच्तभिता । निवृते व्यवहारेण पृथग्भूतेन चैतन्यपरिणामलक्षणेनोपयोगेनोपलक्षितत्वादुपयोगविशेषितः । निश्चयनयेन भावकर्मणां व्यवहारेण द्रव्यकर्मणामास्त्रवणबंधनसंवरणनिर्जरणमोक्षणेषु स्वयमीशत्वात् प्रभुः । निश्चयेन पौगलिककर्मनिमित्तात्मपरिणामानां व्यवहारेणात्मपरिणामनिमित्तपौङ्गलिककर्मणां कर्तृत्वात्कर्ता । निश्चयेन शुभाशुभकर्मनिमित्तसुखदुःखपरिणामानां व्यवहारेण शुभाशुभकर्मसंपादितेष्टानिष्टविषयाणां भोक्तृत्वाद्धोक्ता । निश्चयेन लोकमात्रोऽपि विशिष्टावगाहपरिणामशक्तियुक्तत्वान्नामकर्मनिर्वृत्तमणु महच्च शरीरमधितिष्ठन् व्यवहारेण देहमात्रः । व्यवहारेण कर्मभिः सहैकत्वपरिणामान्मूर्तोऽपि निश्चयेन नीरूपस्वभावत्वान्न हि मूर्तः । निश्चयेन पुलपरिणामानुरूपचैतन्यपरिणामात्मभिः, व्यवहारेण चैतन्यपरिणामानुरूपपुलपरिणामात्मभिः कर्मभिः संयुक्तत्वात्कर्मसंयुक्त इति ।। २७ ।।
हिन्दी समय व्याख्या - २७
अब उन्हींका ( षड्द्रव्य और पंचास्तिकायका ही ) विशेष व्याख्यान किया जाता है । उसमें प्रथम, जीवद्रव्यास्तिकायका व्याख्यान है।
अन्वयार्थ - ( जीवः इति भवति ) आत्मा जीव है, ( चेतयिता ) चेतयिता ( चेननेवाला ) है, ( उपयोगविशेषितः) उपयोगलक्षित है ( उपयोग लक्षण वाला है ) ( प्रभुः ) प्रभु हैं. (कर्ता) कर्ता है, (भोक्ता ) भोक्ता हैं, ( देहमात्र ) देहप्रमाण हैं, ( न हि मूर्त ) अमूर्त है (च ) और ( कर्मसंयुक्तः ) कर्मसंयुक्त है ।
टीका – यहाँ ( इस गाथामें ) संसारदशावाले आत्माका सोपाधि और निरुपाधिस्वरूप
कहा है।
आत्मा निश्चयसे भावप्राणको धारण करता है इसलिये 'जीव' व्यवहारसे द्रव्यप्राणको धारण करता है इसलिये 'जीव' हैं, निश्चयसे चित्स्वरूप होनेके कारण 'चेतयिता' (चेतनेवाला )

Translation AI Generated

## Translation:

**1**
**Panchaastikaya Prabhrut**
**Samaya Vyakhya Gatha - 27**

Now, a special explanation of these (the six substances and the five astikayas) is given. First, the explanation of the jiva astikaya.

**Anvayaartha:** (Jiva iti bhavati) The soul is a jiva, (chetayita) a knower, (upayogavisesita) characterized by its function, (prabhu) a lord, (karta) a doer, (bhokta) an enjoyer, (dehamaatra) limited to the body, (na hi moorta) not material, (cha) and (karmasamyukta) connected with karma.

**Tika:** Here (in this gatha), the sopadhi and nirupadhi nature of the soul in the state of samsara is described.

The soul is called 'jiva' because it holds the life principle (bhavaprana) in reality, and because it holds the material life principle (dravya prana) in practice. It is called 'chetayita' (knower) because it is essentially consciousness (chit) in reality, and because it has the power of consciousness (chichhakti) in practice. It is called 'upayogavisesita' (characterized by its function) because it is marked by its function, which is the manifestation of consciousness (chaitanyaparinamalakshana), in practice, and because it is distinct from the body. It is called 'prabhu' (lord) because it is the master of its own actions (bhavakarma) in reality, and because it is the master of its own material actions (dravya karma) in practice, in the binding, covering, shedding, and liberation of karma. It is called 'karta' (doer) because it is the doer of the soul's transformations (atmaparinama) caused by karmic actions (paugalikakarma) in reality, and because it is the doer of karmic actions (paugalikakarma) caused by the soul's transformations (atmaparinama) in practice. It is called 'bhokta' (enjoyer) because it is the enjoyer of the happiness and sorrow (sukhaduhkhaparinama) caused by good and bad karma (shubhaashubhakarma) in reality, and because it is the enjoyer of the desired and undesired objects (ishtaanishtavishaya) obtained by good and bad karma (shubhaashubhakarma) in practice. It is called 'dehamaatra' (limited to the body) because it is limited to the body in practice, although it is capable of experiencing the world (lokamaatra) and has the power to transform itself (visishtavagahparinama shakti), and because it resides in a body (sharira) made of atoms (anu) and is large (mahach). It is called 'na hi moorta' (not material) because it is not material in reality, although it is material (moorta) in practice, because it is united with karma (karmabhi sahaiktatvaparinam). It is called 'karmasamyukta' (connected with karma) because it is connected with karma (karmabhi samyuktatva) in reality, because it is connected with karma (karmabhi samyuktatva) through the soul's transformations (chaitanyaparinam) that are in accordance with the karmic transformations (pulaparinama), and because it is connected with karma (karmabhi samyuktatva) in practice, because it is connected with the karmic transformations (pulaparinama) that are in accordance with the soul's transformations (chaitanyaparinam).

**93**
**I**

**Hindi Samaya Vyakhya - 27**

Now, a special explanation of these (the six substances and the five astikayas) is given. First, the explanation of the jiva astikaya.

**Anvayaartha:** (Jiva iti bhavati) The soul is a jiva, (chetayita) a knower, (upayogavisesita) characterized by its function, (prabhu) a lord, (karta) a doer, (bhokta) an enjoyer, (dehamaatra) limited to the body, (na hi moorta) not material, (cha) and (karmasamyukta) connected with karma.

**Tika:** Here (in this gatha), the sopadhi and nirupadhi nature of the soul in the state of samsara is described.

The soul is called 'jiva' because it holds the life principle (bhavaprana) in reality, and because it holds the material life principle (dravya prana) in practice. It is called 'chetayita' (knower) because it is essentially consciousness (chit) in reality, and because it has the power of consciousness (chichhakti) in practice.