Aptamimansa

SR No.: 001170
Original Sutra Author: Samantbhadracharya
Author: Jugalkishor Mukhtar
Publisher: Veer Seva Mandir Trust
Publication Year: 1978
Total Pages: 190
Language: Hindi, Sanskrit
Classification: Book_Devnagari & Philosophy
File Size: 9 MB

Page 160

कारिका ९ ]
९१
1
परिणामसे है - "आतं रौद्र ध्यानपरिणामः संक्लेशः " ऐसा अकलंकदेवने 'अष्टशती' टीकामें स्पष्ट लिखा है और श्रीविद्यानन्दने उसे 'अष्टसहस्री' में अपनाया हैं । 'संक्लेश' शब्दके साथ प्रतिपक्षरूपसे प्रयुक्त होनेके कारण 'विशुद्धि' शब्दका अभिप्राय 'संक्लेशाऽभाव' है ( " तदभावः विशुद्धिः" इत्यकलंक: ) उस क्षायिकलक्षणा तथा अविनश्वरी परमशुद्धिका अभिप्राय नहीं है जो निरवशेष- रागादिके अभावरूप होती है, उस विशुद्धिमें तो पुण्य-पाप-बन्धके लिये कोई स्थान नहीं है । और इसलिए विशुद्धिका आशय यहाँ आतंरौद्रध्यान से रहित शुभपरिणतिका है। वह परिणति धर्म्यध्यान तथा शुक्लध्यानके स्वभावको लिये हुए होती है । ऐसी परिणति होनेपर ही आत्मा स्वात्मामें - स्वस्वरूपमेंस्थितिको प्राप्त होता है, चाहे वह कितने ही अंशोंमें क्यों न हो । इसीसे अकलंकदेवने अपनी व्याख्यामें, इस संक्लेशाभावरूप विशुद्धिको "आत्मनः स्वात्मन्यवस्थानम्" रूपसे उल्लिखित किया है और इससे यह नतीजा निकलता है कि उक्त पुण्य प्रसाधिका विशुद्धि आत्मा के विकास में सहायक होती है, जब कि संक्लेशपरिणति में आत्माका विकास नहीं बन सकता - वह पाप-प्रसाधिका होनेसे आत्मा के अधःपतनका कारण बनती है । इसीलिए पुण्यको प्रशस्त और पापको अप्रशस्त कर्म कहा गया है ।
देवागम
विशुद्धिके कारण, विशुद्धिके कार्य और विशुद्धिके स्वभावको 'विशुद्धिअंग' कहते हैं । इसी तरह संक्लेशके कारण, संक्लेशके कार्य तथा संक्लेशके स्वभावको 'संक्लेशाङ्ग' कहते हैं । स्व- परस्थ सुखदुःख यदि विशुद्धिअंगको लिये हुए होता है तो वह पुण्य-रूप शुभबन्धका और संक्लेशाङ्कको लिए हुए होता है तो पाप-रूप अशुभबन्धका कारण होता है, अन्यथा नहीं । तत्त्वार्थसूत्र में, "मिथ्यादर्शनाऽविरतप्रमादकषाययोगा बन्धहेतवः " इस सूत्र के द्वारा मिथ्यादर्शन, अविरति, प्रमाद, कषाय और योगरूपसे बन्धके जिन कारणोंका निर्देश किया है वे सब संक्लेशपरिणाम ही हैं;

Translation AI Generated

## Karika 9]
91
1
Akalankadeva clearly states in his 'Ashta Shatika' commentary that "Atam Raudra Dhyana Parinam: Sankleshah" (The result of Raudra Dhyana is Sanklesha). Shrividyananda has adopted this in his 'Ashta Sahasri'. Due to the use of the word 'Sanklesha' in opposition, the word 'Vishuddhi' refers to the 'absence of Sanklesha' ("Tada Bhavah Vishuddhih" - Akalanka). It does not refer to the Kshayika Lakshana (characteristics of destruction) or the Avinashwari Paramashuddhi (indestructible ultimate purity) which is the absence of all Raga (attachment) etc. In that Vishuddhi, there is no place for Puny (merit) or Papa (demerit) and their binding. Therefore, the meaning of Vishuddhi here is the auspicious result free from Atam Raudra Dhyana. This result occurs due to the nature of Dharmya Dhyana (righteous meditation) and Shukla Dhyana (pure meditation). Only when such a result occurs, does the Atma (soul) attain its own nature, its own state, regardless of the degree. Therefore, Akalankadeva, in his commentary, has described this Vishuddhi, which is the absence of Sanklesha, as "Atmanah Swatmanyavasthanam" (the soul's dwelling in its own nature). This leads to the conclusion that the aforementioned Vishuddhi, which is the cause of Puny, is helpful in the development of the Atma, while Sanklesha Parinam (result of Sanklesha) cannot lead to the development of the Atma. Being the cause of Papa, it leads to the downfall of the Atma. Therefore, Puny is called auspicious Karma (action) and Papa is called inauspicious Karma.

Devagam
The cause, effect, and nature of Vishuddhi are called 'Vishuddhi Anga'. Similarly, the cause, effect, and nature of Sanklesha are called 'Sanklesha Anga'. If the happiness and sorrow of oneself and others are due to Vishuddhi Anga, then it is the cause of auspicious binding in the form of Puny. If it is due to Sanklesha Anga, then it is the cause of inauspicious binding in the form of Papa. Otherwise, it is not. In the Tattvarth Sutra, "Mithyadarshana Avirat Pramada Kashaya Yoga Bandha Hetava" (False perception, non-restraint, carelessness, passions, and their combination are the causes of binding), the causes of binding are mentioned as Mithyadarshana, Avirati, Pramada, Kashaya, and Yoga, all of which are results of Sanklesha.