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 99

९५
पंचास्तिकाय प्राभृत नित्ये तथाप्यगुरुलघुपरिणतिरूपस्वभावपर्यायापेक्षया विभावव्यञ्जनपर्यायापेक्षया चानित्ये । कारणपुद्गलधमाधमाकाशकालद्रव्याणि व्यवहारनयन जीवस्य शरीरवाङ्मनः प्राणापानादिगतिस्थित्यवगाहवर्तनाकार्याणि कुर्वतीति कारणानि भवन्ति, जीवद्रव्यं पुनर्यद्यपि गुरुशिष्यादिरूपेण परस्परोपग्रहं करोति तथापि पुद्गलादिपंचद्रव्याणां किमपि न करोति इत्यकारणं । कत्ता-शुद्धपारिणामिकपरमभावग्राहकेण शुद्धद्रव्यार्थिकनयेन यद्यपि बंधमोक्षद्रव्याभावरूपपुण्यपापघटपटादीनामकर्ता जीवस्तथाप्यशुद्धनिश्चयेन शुभाशुभोपयोगाभ्यां परिणतः सन् पुण्यपापबंधयो: कर्ता तत्फलभोक्ता च भवति । विशुद्धज्ञानदर्शनस्वभावनिजशुद्धात्मद्रव्यसम्यक्श्रद्धानज्ञानानुष्ठानरूपेण शुद्धोपयोगेन तु परिणतः सन् मोक्षस्यापि कर्ता तत्फलभोक्ता च, शुभाशुभशुद्धपरिणामानां परिणमनमेव कर्तृत्वं सर्वत्र ज्ञातव्यमिति पुद्गलादीनां पञ्चद्रव्याणां च स्वकीयस्वकीयपरिणामेन परिणमनमेव कर्तृत्वं, वस्तुवृत्या पुन: पुण्यपापादिरूपेणाकर्तृत्वमेव, सव्वगदं-लोकालोकव्याप्त्यपेक्षया सर्वगतामाकाशं भण्यते, लोकव्याप्त्यपेक्षया धर्माधर्मी च जीवद्रव्यं पुनरेकैकजीवापेक्षया लोकपूरणावस्था विहायासर्वगतं नानाजीवापेक्षया सर्वगतमेव भवति । पुद्गलद्रव्यं पुनर्लोकरूपमहास्कंधापेक्षया सर्वगतं शेषपुद्गलापेक्षया सर्वगतं न भवतीति । कालद्रव्यं पुनरेककालाणुद्रव्यापेक्षया सर्वगतं न भवति, लोकप्रदेशप्रमाणनानाकालाणुविवक्षया लोके सर्वगतं । इदरंहि यप्पवेसो-यद्यपि सर्वद्रव्याणि व्यवहारेणकक्षेत्रावगाहेनान्योन्यानुप्रवेशेन तिष्ठन्ति तथापि निश्चयेन चेतनाचेतनादिस्वकीयस्वकीयस्वरूपं न त्यजंतीति । अत्र षड्द्रव्येषु मध्ये वीतरागचिदानंदैकादिगुणस्वभावं शुभाशुभमनोवचनकायव्यापाररहितं निजशुद्धात्मद्रव्यमेवोपादेयमिति भावार्थः ।।१।।
इत ऊर्ध्वं "जीवा पोग्गलकाया" इत्यादिगाथायां पूर्व पंचास्तिकाया ये सूचितास्तेषामेव विशेषव्याख्यानं क्रियते । तत्र पाठक्रमेण त्रिपंचाशद्गाथाभिर्नवांतराधिकारैर्जीर्ववास्तिकायव्याख्यान प्रारभ्यते । तासु त्रिपंचाशद्गाथासु मध्ये प्रथमतस्तावत् चार्वाकमतानुसारिशिष्यं प्रति जीवसिद्धिपूर्वकत्वेन नवाधिकारक्रमसूचनार्थ “जीवोत्ति हवदि चेदा" इत्याद्येकाधिकारसूत्रगाथा भवति । "तत्रादौ प्रभुता तावज्जीवत्वं देहमानता । अमूर्तत्त्वं च चैतन्यमुपयोगात्तथा क्रमात् ।।१।। कर्तृता भोक्तृता कर्मायुक्तत्वं च त्रयं तथा । कथ्यते योगपद्येन यत्र तत्रानुपूर्व्यतः ।। २।।"
इति श्लोकद्रयेन भट्टमतानुसारिशिष्यं प्रति सर्वज्ञसिद्धिपूर्वकत्वेनाधिकारव्याख्यानं क्रमश: सूचितम्। तत्रादौ प्रभुत्वव्याख्यानमुख्यत्वेन भट्टचार्वाकमतानुसारिशिष्यं प्रति सर्वज्ञसिद्ध्यर्थं "करममल" इत्यादि गाथाद्वयं भवति तदनंतरं चार्वाकमतानुसारिशिष्यं प्रति जीवसिद्ध्यर्थं जीवत्वव्याख्यानरूपेण "पाणेहिं चदुहिं' इत्यादि गाथात्रयं, अथ नैयायिकमीमांसकसांख्यमताश्रितशिष्यं प्रति जीवस्य स्वदेहमात्रस्थापनार्थं "जह पउम" इत्यादिसूत्रद्वयं, तदनंतरं भट्टचार्वाकमतानुकूलशिष्य प्रति जीवस्यामूर्तत्वज्ञापनार्थं "जेसिं जीव सहावो" इत्यादिसूत्रत्रयं, अथानादिचैतन्यसमर्थनव्याख्यानेन पुनरपि चार्वाकमतनिराकरणार्थं "कम्माणं फल"- मित्यादि सूत्रद्वयं। एवमधिकारगाथामादि कृत्वोत्तराधिकारपंचकसमुदायेन त्रयोदश गाथा गताः । अथ नैयायिकमतानुसारिशिष्यसंबोधनार्थ

Translation AI Generated

## 95

**Five Astikayas** are eternal, but in relation to the nature of their transformation, which is characterized by heaviness and lightness, they are impermanent. They are also impermanent in relation to the transformation of their manifestation and expression. The five substances, namely, **pudgala**, **dharma**, **adharma**, **akasha**, and **kala**, are the causes because they perform actions such as the body, speech, mind, breath, and the activities of going, staying, understanding, and revolving of the living being. The living being substance, however, does not perform any action on the five substances, **pudgala** etc., even though it interacts with them in the form of teacher and student, etc. It is not a cause.

The living being is not the doer of **karma** and its effects, such as **punya** and **papa**, which are the absence of the substances of **bandha** and **moksha**, according to the pure substance-based view, which is the view of the **katta** (doer) and the pure **parinaama** (result) and the **param** (supreme) state. However, according to the impure view, the living being, being transformed by the use of good and bad, becomes the doer of **punya** and **papa** and the enjoyer of their fruits. When transformed by the pure use, which is in the form of pure knowledge, pure vision, pure nature, pure self-substance, right faith, right knowledge, and right conduct, it becomes the doer of **moksha** and the enjoyer of its fruits. It should be understood that the act of doing is the transformation of good, bad, and pure results. The act of doing of the five substances, **pudgala** etc., is their own transformation by their own nature. The act of not doing is in the form of **punya** and **papa** etc., due to the activity of the substance.

**Akasha** is said to be all-pervasive in relation to its pervasiveness in the world and beyond the world. The living being substance is all-pervasive in relation to its pervasiveness in the world, but it is not all-pervasive in relation to each individual living being. It becomes all-pervasive in relation to all living beings after abandoning the state of filling the world. The **pudgala** substance is all-pervasive in relation to the great **skandha** in the form of the world, but it is not all-pervasive in relation to the rest of the **pudgala**. The **kala** substance is not all-pervasive in relation to each **kalaanu** substance. It is all-pervasive in the world in relation to the different **kalaanu** substances, which are the measure of the region of the world.

It is also said that although all substances exist in relation to each other through their mutual entry into each other's sphere of activity, they do not abandon their own nature, which is conscious, unconscious, etc., in reality. Among the six substances, the pure self-substance, which is characterized by the qualities of freedom from attachment, pure consciousness, and pure bliss, and is devoid of good and bad mental, verbal, and bodily activities, is the only one that is worthy of being attained.

## 1

From here onwards, the special explanation of the five **astikayas** mentioned in the **"Jiva Poggalakaya"** etc. **gatha** is given. There, the explanation of the **Jiva Vastikaya** is begun with three **panchaash** **gatha** and nine **antar** chapters in the order of the text. Among those three **panchaash** **gatha**, the first one is the **"Jivothi Havdi Cheda"** etc. **gatha**, which is the **sutr** **gatha** of one chapter, for the purpose of indicating the order of the nine chapters, with the establishment of the living being first, for the sake of the disciple who follows the **Charvaka** view.

The three **shloka** **"Tatraadou Prabhuta Taavaj Jeevatvam Deha Maanata. Amoortatvam Cha Chaitanyam Upayogaat Tatha Kramaat. 1. Kartritaa Bhoktrita Karmayuktatvam Cha Trayam Tathaa. Khyate Yogapadhyena Yatra Tatra Anupoorvatha. 2."** indicate the explanation of the chapters in order, with the establishment of the **sarvagna** first, for the sake of the disciple who follows the **Bhatta** view.

First, the explanation of **prabhutva** is the main one, and the two **gatha** **"Karam Amal"** etc. are for the sake of the establishment of **sarvagna** for the disciple who follows the **Bhatta Charvaka** view. After that, the three **gatha** **"Paanehi Chaduhi"** etc. are for the sake of the establishment of the living being for the disciple who follows the **Charvaka** view, in the form of the explanation of **jeevatva**. Then, the two **sutr** **"Jah Paum"** etc. are for the sake of establishing the living being as only its own body, for the disciple who follows the **Nyaya**, **Mimamsa**, and **Samkhya** views. After that, the three **sutr** **"Jesim Jiva Sahaavo"** etc. are for the sake of explaining the formlessness of the living being, for the disciple who follows the **Bhatta Charvaka** view. Then, the two **sutr** **"Kammaan Fal"** etc. are for the sake of refuting the **Charvaka** view again, with the explanation of the establishment of eternal consciousness. Thus, thirteen **gatha** are passed with the **gatha** of the chapter at the beginning and the five chapters after that. Then, for the sake of addressing the disciple who follows the **Nyaya** view...