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 11

पंचास्तिकाय प्राभृत द्रव्यपञ्चास्तिकायप्रतिपादकत्वात् अथवा पूर्वापरविरोधादिदोषरहितत्वात् अथवा कर्णाटमागधमालवलाटगौडगुर्जरप्रत्येकं त्रयमित्यष्टादशमहाभाषासप्तशतक्षुल्लकभाषातदन्त दगतबहुभाषारूपेण युगपत्सर्वजीवानां स्वकीयस्वकीयभाषायाः स्पष्टार्थप्रतिपादकत्वात्प्रतिपत्तिकारकत्वात् सर्वजीवानां ज्ञापकत्वात् विशदं स्पष्ट व्यक्तं वाक्यं दिव्यध्वनिर्येषां त्रिभुवनहितमधुरविशदवाक्यास्तेभ्यः । तथा चोक्तं-“यत्सर्वात्महितं न वर्णसहितं न स्पन्दितोष्ठद्वयं, नो वांछाकलितं न दोषमलिनं नोच्छवासरुद्धक्रमं । शान्तामर्षविषैः समं पशुगणैराकर्णितं कर्णिभिस्तन्न: सर्वविदो विनष्टविपद: पायादपूर्वं वचः ।।१।।" इत्यनेन वचनातिशयप्रतिपादनेन तद्वचनमेव प्रमाणं न चैकान्तेनापौरुषेयवचनं न चित्रकथाकल्पितपुराणवचनं चेतीत्युक्तं भवति । अन्तातीतद्रव्यक्षेत्रकालभावपरिच्छेदकत्वादन्तातीतं केवलज्ञानगुणः स विद्यते येषां तेऽन्तातीतगुणास्तेभ्य इत्येनन ज्ञानातिशयप्रतिपादनेन बुद्ध्यादिसप्तर्द्धिमतिज्ञानादिचतुर्विधज्ञानसंपन्नानामपि गणधरदेवादियोगीन्द्राणां वंद्यास्ते भवन्तीत्युक्तं । जितो भवः पञ्चप्रकारसंसार आजवंजवो यैस्ले जितभवास्तेभ्य इत्यनेन घानिक पायातिशयप्रतिपादनेन कृतकृत्यत्वप्रकटनादन्येषामकृतकृत्यानां त एव शरणं नान्य इति प्रतिपादितं भवति। एवं विशेषणचतुष्टययुक्तेभ्यो नमः, इत्यनेन मंगलार्थमन्तज्ञानादिगुणस्मणरूपो भावनमस्कार: कृतः । इदं विशेषणचतुष्टयं अनेकभवगहनविषयव्यसनाप्रापणहेतून् कर्मारातीन् जयतीति जिनः इति व्युत्पत्तिपक्षे श्वेतशंखवत्स्वरूपकथनार्थं, अव्युत्पत्तिपक्षे नामजिनव्यवच्छेदनार्थं । एवं विशेष्यविशेषणसंबन्धरूपेण शब्दार्थ: कथितः । अनन्तज्ञानादिगुणस्मरणरूपभावनमस्कारोऽशुद्धनिश्चयनयेन, नमो जिनेभ्य इति वचनात्मकद्रव्यनमस्कारोप्यसद्भूतव्यवहारनयेन, शुनिश्चयनयेन स्वस्मिन्नेवाराध्याराधकभाव इति नयार्थोप्युक्तः । त एव नमस्कारार्हा नान्ये चेत्यादिरूपेण मतार्थोप्युक्तः । इन्द्रशतवन्दिता इत्यागमार्थः प्रसिद्ध एव । अनन्तज्ञानादिगुणयुक्तशुद्धजीवास्तिकाय एवोपादेय इति भावार्थः । अनेन प्रकारेण शब्दनयमतागमभावार्थः सूचितः अनेन प्रकारेण शब्दनयमतागमभावार्थ व्याख्यानकाले सर्वत्र योजनीयमिति संक्षेपेण मंगलार्थमिष्टदेवतानमस्कारः कृतः । मंगलमुपलक्षणं निमित्तहेतुपरिमाणानामकर्तृरूपाः पश्चाधिकाराः यथासंभवं वक्तव्याः । इदानीं पुनर्विस्तररुचिशिष्याणां व्यवहारनयमाश्रित्य यथाक्रमेण मंगलादिषड़धिकाराणामियत्ता परिमितविशेषणव्याख्यानं क्रियते
"मंगल-णिमित्त-हेऊ परिमाणा णाम तह य कत्तारं ।
घागरिय छप्पि पच्छा वक्खाणउ सत्य-माइरिओ ।।२।।" "वक्खाणउ-व्याख्यातु । स कः कर्ता । आइरिओ-आचार्यः । किं । सत्थं-शास्त्रं । पच्छा-पश्चात् । किंकृत्वा पूर्वं । वागरिय-व्याकृत्य व्याख्याय । कान् । छप्पि-षडपि मंगलणिमित्तहेऊ परिमाणा णाम तह य कत्तारं-मंगलनिमित्तहेतुपरिमाणनामकर्तृत्वाधिकाराणीति । तद्यथा-मलं पापं गालयत्ति विध्वंसयतीति मंगलं, अथवा मंगं पुण्यं सुखं तल्लाति आदते गृह्णाति वा मंगलं । चतुष्टयफलं समीक्ष्यमाणा ग्रन्थकारा: शास्त्रस्यादौ त्रिधा देवतायास्त्रेधा नमस्कारं कुर्वन्ति मंगलार्थ ।। "नास्तिक्यपरिहारस्तु शिष्टाचारप्रपालनम् । पुण्यावाप्तिश्च निर्विघ्नं शास्त्रादौ तेन संस्तुतिः ॥३॥"

Translation AI Generated

From the fact that it is the expounder of the five-fold nature of the substance, or from the fact that it is free from defects like contradiction, or from the fact that it is the clear and distinct expression of the language of each of the Karnata, Magadha, Malava, Lata, Gauda, and Gurjara, in the form of eighteen great languages, seven hundred minor languages, and many languages, simultaneously for all beings, and from the fact that it is the cause of understanding and the informer of all beings, the divine sound, whose words are sweet, clear, and beneficial to the three worlds, is from them. Thus it is said: "That which is beneficial to all beings, not accompanied by any caste, not uttered by moving lips, not desired, not tainted by any fault, not obstructed by any obstacle. Heard by the ears of the peaceful, angry, and poisonous, along with the animals, that word of the all-knowing, which has destroyed all calamities, may protect us from the beginning." By expounding the excellence of this word, it is said that this word itself is the proof, and not the word of the non-human, nor the word of the mythical story, nor the word of the imagined Purana. From the fact that it is the determiner of the substance, space, time, and state beyond the end, the perfect knowledge quality exists in those who are beyond the end, those who have the quality beyond the end are from them. By expounding the excellence of knowledge, it is said that even the great yogis like Ganadharadeva, who possess the sevenfold knowledge, including intellect, and the fourfold knowledge, including omniscience, are worthy of worship. Those who have conquered the fivefold cycle of existence, which is eternal and swift, are from them. By expounding the excellence of the conqueror of the cycle of existence, it is said that they are the refuge of others who have not achieved their goal, and not others. Thus, salutations to those who possess these four qualities. This salutation is done in the form of remembrance of the qualities like infinite knowledge, etc. This fourfold quality conquers the karma-afflicted, who are the cause of suffering from many deep subjects. In the case of the derivation, it is for the purpose of stating the nature like a white conch shell, and in the case of non-derivation, it is for the purpose of defining the name Jina. Thus, the meaning of the word is stated in the form of the relationship between the qualified and the qualifier. The salutation in the form of remembrance of the qualities like infinite knowledge, etc., is according to the impure determination, the salutation of the substance in the form of the word "namo jinēbhyaḥ" is according to the false behavior, and the salutation in the form of the word "namo jinēbhyaḥ" is according to the pure determination, the attitude of worshiping oneself is according to the principle of the word. The meaning of the principle is also stated in the form of "they are worthy of worship, not others." The meaning of the scripture is well-known, like "Indra is praised by hundreds." The meaning of the sentiment is that the pure being, who possesses the qualities like infinite knowledge, etc., is the only one who is worthy of worship. In this way, the meaning of the word, principle, scripture, and sentiment is indicated. In this way, the meaning of the word, principle, scripture, and sentiment is to be applied everywhere during the explanation. In short, the salutation to the desired deity is done for the sake of auspiciousness. The auspiciousness, the indication, the cause, the reason, the quantity, and the non-doer are the six chapters, which are to be spoken as far as possible. Now, according to the principle of behavior, the explanation of the six chapters, starting with auspiciousness, with limited qualifications, is done for the benefit of the students who are interested in details.
"Mangala-nimitta-heū parimāṇā nāma taha ya kattāraṁ.
Ghāgariya chhappi pacchā vakkhāṇau satya-māiriō."
"Vakkhāṇau-vyākhyātu. Sa kaḥ kartā. Āiriō-ācāryaḥ. Kiṁ. Sattham-śāstraṁ. Pacchā-paścāt. Kiṁkṛtvā pūrvam. Vāgariya-vyākṛtya vyākhyāya. Kān. Chhappi-ṣadapi mangalaṇimittaheū parimāṇā nāma taha ya kattāraṁ-mangalaṇimittahetuparimāṇanāmakartṛtvādhikārāṇīti. Tadyathā-malaṁ pāpaṁ gālayatti vidhvaṁsayatīti mangalaṁ, athavā maṁgaṁ puṇyaṁ sukhaṁ tallaati ādate gṛhṇāti vā mangalaṁ. Catuṣṭaya phalaṁ samīkṣyamāṇā granthakārāḥ śāstrasyādau tridhā devatāyāstredhā namaskāraṁ kurvanti mangalārtha. "Nāstikya parihārastu śiṣṭācāra prapālanam. Puṇyāvāptiśca nirvighnaṁ śāstradāu tena saṁstutiḥ."