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 98

९४
षड्द्रव्य - पंचास्तिकायवर्णन
है, व्यवहारसे, चित्शक्तियुक्त होनेसे 'चेतयिता' है, निश्चयसे अपृथग्भूत ऐसे चैतन्यपरिणामस्वरूप उपयोग द्वारा लक्षित होनेसे 'उपयोगलक्षित' है, व्यवहारसे पृथग्भूत ऐसे चैतन्यपरिणामस्वरूप उपयोग द्वारा लक्षित होनेसे 'उपयोगलक्षित' है। निश्चयसे भावकर्मोके आस्रव, बंध, संवर, निर्जरा और मोक्ष करने में स्वयं ईश ( समर्थ ) होनेसे 'प्रभु' हैं, व्यवहारसे द्रव्यकर्मोके आस्रव, बंध, संवर, निर्जरा और मोक्ष करनेमें स्वयं ईश होनेसे 'प्रभु' है, निश्चयसे पौगलिक कर्म जिनका निमित्त है ऐसे आत्मपरिणामोका कर्तृत्व होनेसे 'कर्ता' है, व्यवहारसे आत्मपरिणाम जिनका निमित्त हैं ऐसे पौगलिक कर्मोंका कर्तृत्व होनेसे 'कर्ता' है, निश्चयसे शुभाशुभ कर्म जिनका निमित्त है ऐसे सुखदुःखपरिणामोंका भोक्तृत्व होनेसे 'भोक्ता' है, व्यवहारसे शुभाशुभ कर्मोंसे सम्पादित ( प्राप्त ) इष्टानिष्ट विषयोंका 'भोक्तृत्व होनसे से 'भोक्ता' है, निश्चयसे लोकप्रमाण होने पर भी, विशिष्ट अवगाहपरिणामकी शक्तिवाला होनेसे नामकर्मसे रचे जानेवाले छोटे बड़े शरीरमें रहता हुआ व्यवहारसे 'देहप्रमाण' है । व्यवहारसे कर्मोंके साथ एकत्वपरिणाम के कारण मूर्त होने पर भी, निश्चयसे अरूपी स्वभाववाला होनेके कारण अमूर्त है, निश्चय से पुद्गलपरिणामके अनुरूप चैतन्यपरिणामात्मक कर्मोके ( भाव कर्म के ) साथ संयुक्त होनेसे 'कर्मसंयुक्त' है, व्यवहारसे चैतन्य परिणामके अनुरूप पुद्गल परिणामात्मक कर्मोंके साथ संयुक्त होनेसे 'कर्मसंयुक्त' हैं ||२७||
संस्कृत तात्पर्यवृत्तिगाथा - २७
अथ पूर्वोक्तषद्रव्याणां चूलिकारूपेण विस्तरव्याख्यानं क्रियते । तद्यथा
" परिणाम जीव मुत्तं सपदेसं एय खेत्त किरया य ।
णिच्चं कारण कत्ता सव्वगदिदरं हि यपदेसो" ।। १ ।।
परिणामपरिणामिनौ जीवपुद्गलौ स्वभावविभावपरिणामाभ्यां शेषचत्वारि द्रव्याणि विभावव्यञ्चनपर्यायाभावाद् मुख्यवृत्या पुनरपरिणामीनि जीवः शुद्धनिश्चयनयेन विशुद्धज्ञानदर्शनस्वभावं शुद्धचैतन्यं प्राणशब्देनोच्यते तेन जीवतीति जीवः व्यवहारनयेन पुनः कर्मोदयजनितद्रव्यभावरूपैश्चतुर्भिः प्राणैर्जीवति जीविष्यति जीवितपूर्वो वा जीव: पुद्गलादिपञ्चद्रव्याणि पुनरजीवरूपाणि । मुत्तंअमूर्तशुद्धात्मनो विलक्षणा स्पर्शरसगंधवर्णवती मूर्तिरुच्यते तत्सद्भावात् मूर्त: पुद्गलः, जीवद्रव्य पुनरनुपचरिता सद्भूतव्यवहारेण मूर्तमपि शुद्धनिश्चयनयेनामूर्त, धर्माधर्माकाशकालद्रव्याणि चामूर्तानि । सपदेसं- लोकमात्रप्रमितासंख्येयप्रदेशलक्षणं जीवद्रव्यमादिं कृत्वा पंचद्रव्याणि पंचास्तिकायसंज्ञानि सप्रदेशानि, कालद्रव्यं पुनर्बहुप्रदेशलक्षणकायत्वाभावादप्रदेशं । एय द्रव्यार्थिकनयेन धर्माधर्माकाशद्रव्याण्येकानि भवन्ति जीवपुद्गलकालद्रव्याणि पुनरनेकानि । खेत- सर्वद्रव्याणामवकाशदानसामर्थ्याक्षेत्रमाकाशमेकं शेषपंचद्रव्याण्यक्षेत्राणि किरिया य क्षेत्रात् क्षेत्रांतरगमनरूपा परिस्पंदवती चलनवती क्रिया सा विद्यते ययोस्तौ क्रियावंती जीवपुद्गलौ धर्माधर्माकाशकालद्रव्याणि पुनर्निष्क्रियाणि । णिच्चं धर्माधर्माकाशकालद्रव्याणि यद्यप्यर्थ पर्यायत्वेनानित्यानि तथापि मुख्यवृत्या विभावव्यंजनपर्यायाभावानित्यानि द्रव्यार्थिकनयेन च जीव पुद्गलद्रव्ये पुनर्यद्यपि द्रव्यार्थिकनयापेक्षया

Translation AI Generated

## 94
## Description of the Six Substances and Five Astikayas

**The Soul (Jiva)** is **"Chetayita"** (conscious) in practice, due to its possession of the power of consciousness. It is **"Upayogalakshata"** (marked by use) in certainty, due to being perceived through the use of its inherent nature as a conscious entity. It is **"Upayogalakshata"** (marked by use) in practice, due to being perceived through the use of its inherent nature as a conscious entity. It is **"Prabhu"** (Lord) in certainty, due to being the self-sufficient cause of the inflow (Asrava), bondage (Bandha), restraint (Samvara), outflow (Nirjara), and liberation (Moksha) of the karmic activities (Bhavakarma). It is **"Prabhu"** (Lord) in practice, due to being the self-sufficient cause of the inflow (Asrava), bondage (Bandha), restraint (Samvara), outflow (Nirjara), and liberation (Moksha) of the karmic activities (Dravyakarma). It is **"Karta"** (Doer) in certainty, due to being the agent of the soul-modifications (Atmaparinam) that are the cause of the karmic activities (Paugalikakarma). It is **"Karta"** (Doer) in practice, due to being the agent of the soul-modifications (Atmaparinam) that are the cause of the karmic activities (Paugalikakarma). It is **"Bhokta"** (Experiencer) in certainty, due to being the experiencer of the pleasant and unpleasant modifications (Sukhaduhkhaparinam) that are the result of the auspicious and inauspicious karmic activities (Shubhashubhakarma). It is **"Bhokta"** (Experiencer) in practice, due to being the experiencer of the desired and undesired objects (Istanisht) obtained through the auspicious and inauspicious karmic activities (Shubhashubhakarma). It is **"Dehpraman"** (Body-proof) in practice, due to residing in the small and large bodies created by the name karma, even though it is the proof of the world (Lokpraman) and possesses the power of specific perception (Vishistavagahaparinam). It is **"Amurta"** (Formless) in certainty, due to its formless nature, even though it becomes manifest in practice due to the unity modification (Ekatvaparinam) with the karmic activities (Karma). It is **"Karmasanyukta"** (Combined with Karma) in certainty, due to being combined with the karmic activities (Bhavakarma) of the conscious modifications (Chaitanyaparinam) in accordance with the matter modifications (Pudgalaparinam). It is **"Karmasanyukta"** (Combined with Karma) in practice, due to being combined with the karmic activities (Karma) of the matter modifications (Pudgalaparinam) in accordance with the conscious modifications (Chaitanyaparinam). ||27||

**Verse 27 of the Sanskrit Commentary (Tatparyavrittigaatha)**

Now, a detailed explanation of the aforementioned six substances is given in the form of a summary. Thus:

"The Soul (Jiva) and Matter (Pudgala) are the two substances that undergo modifications (Parinam), while the remaining four substances (Dharma, Adharma, Akasha, Kala) are not subject to modifications, as they are merely the means of manifestation (Vibhava) and indication (Vyachana). The Soul (Jiva), in the pure certainty (Shuddhanishchayanaya), is pure consciousness (Shuddhachaitanya) and is called "Prana" (Life) due to its nature of pure knowledge and perception (Shuddhajnandarshan). Therefore, it is called "Jiva" (Soul) in practice. The Soul (Jiva) lives, will live, or has lived in the past, due to the four types of life (Prana) that are the result of the arising of karma (Karmodaya) and are in the form of matter (Dravyabhava). The five substances (Panchadravyas) - Matter (Pudgala), etc. - are in the form of the Soul (Jiva). "Mutta" (Form) is the form that is different from the formless pure self (Amurta Shuddhatma) and has the qualities of touch, taste, smell, and color. Matter (Pudgala) is called "Murta" (Form) due to the presence of this form. The Soul (Jiva) substance, although it is manifest in practice due to the presence of the form, is formless (Amurta) in pure certainty (Shuddhanishchayanaya). Dharma, Adharma, Akasha, and Kala substances are also formless (Amurta). "Sapadeśa" (With Region) - The Soul (Jiva) substance, which is characterized by an immeasurable number of regions (Pradesha) as large as the world (Loka), is the first of the five substances (Panchadravyas) and is called "Panchaastikaya" (Five Astikayas) with regions (Sapradesha). The Kala (Time) substance, however, is without regions (Apradesha) due to not being characterized by multiple regions (Bahupradesha). "Eya" (One) - Dharma, Adharma, and Akasha substances are one in the sense of substance (Dravyarthikanaya). The Soul (Jiva), Matter (Pudgala), and Kala (Time) substances, however, are many. "Kheta" (Field) - Akasha (Space) is one field (Kshetra) due to its ability to provide space (Avashadandanasamarthya) for all substances. The remaining five substances are fields (Kshetra). "Kiriya" (Action) - Action (Kriya) is the movement (Chalanavati) and vibration (Parispandavati) in the form of movement from one field (Kshetra) to another. The Soul (Jiva) and Matter (Pudgala) are active (Kriyavanti), while Dharma, Adharma, Akasha, and Kala substances are inactive (Nishkriyani). "Niccha" (Certain) - Dharma, Adharma, Akasha, and Kala substances, although they are impermanent (Anitya) in the sense of their meaning (Arthaparyaya), are permanent (Nitya) in the main sense (Mukhyavrittya) due to not being the means of manifestation (Vibhava) and indication (Vyachana). The Soul (Jiva) and Matter (Pudgala) substances, however, are impermanent (Anitya) in the sense of substance (Dravyarthikanaya) in comparison to the main sense (Mukhyavrittya).