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 111

पंचास्तिकाय प्राभृत
१०७
यहाँ शिष्यने प्रश्न किया कि पहले जीवास्तिकायकी समुदाय पातनिकामें चार्वाक आदि के अभिप्रायसं व्याख्यान किया था फिर यहाँ क्यों कहा गया ऐसा पूर्वपक्ष होनेपर आचार्य समाधान करते हैं कि पहले तो इस व्याख्यानके क्रमको बतानेके लिये प्रभुता आदि अधिकारकी मुख्यतासे नव अधिकार सूचित किये गये कि वीतराग सर्वज्ञकी सिद्ध होनेपर ही व्याख्यान में प्रमाणपना प्राप्त होता है, क्योंकि कहा है- 'वक्तृप्रामाण्याद्वचनप्रामाण्यमिति' । भावार्थ- वक्ताकी प्रमाणतासे उसके वच्चनकी प्रमाणता होती है। यहाँ फिर इसलिये कहा है कि धर्मोपदार्थको सत्ता होने पर ही उसके धर्म या स्वभावोंका विचार किया जाता है यह आगमका वचन है, इसलिये चेतनागुण आदि विशेष धर्मका आधारभूत विशेष लक्षणरूप जीवरूप धर्मीकी सिद्धि होनेपर उन चेतना गुण आदि विशेष धर्मोका व्याख्यान घट सकता है । इसीको बतानेके लिये जीवकी सिद्धिपूर्वक अन्यमतोंका निराकरण करते हुए नव अधिकरोंका उपदेश किया गया है। इसमें कोई दोष नहीं है ।। २७ ।।
इस प्रकार अधिकारकी गाथा पूर्ण हुई ।
समय व्याख्या गाथा - २८
अत्र मुक्तवस्थास्यात्मनो निरुपाधिस्वरूपमुक्तम् ।
कम्म- मल- विप्प मुक्को उड्डुं लोगस्स अंत-मधिगंता । सो सव्व णाण-दरिसी लहदि सुह- मणिंदिय - मणंतं ।। २८ ।। कर्ममलविप्रमुक्त ऊर्ध्वं लोकस्यान्तमधिगम्य ।
स सर्वज्ञानदर्शी लभते सुखमनिन्द्रियमनंतम् ।। २८ । ।
आत्मा हि परद्रव्यत्वात्कर्मरजसा साकल्येन यस्मिन्नेव क्षणे मुच्यते तस्मिन्नेवोर्ध्वगमनस्वभावत्वाल्लोकांतमधिगम्य परतो गतिहेतोरभावादवस्थितः केवलज्ञानदर्शनाभ्यां स्वरूपभूतत्वादमुक्तोऽनंतमतीन्द्रियं सुखमनुभवति । मुक्तस्य चास्य भावप्राणधारणलक्षणं जीवत्वं चिद्रूपलक्षणं चेतयितृत्वं चित्परिणामलक्षणं उपयोगः, निर्वर्तितसमस्ताधिकारशक्तिमात्रं प्रभुत्वं समस्तवस्त्वसाधारणस्वरूपनिर्वर्तनमात्रं कर्तृत्वं, स्वरूप भूतस्वातन्त्र्यलक्षणसुखोपलम्भरूपं भोक्तृत्वं, अतीतानंतरशरीरपरिमाणावगाहपरिणामरूपं देहमात्रत्वं, उपाधिकसंबंधविविक्तमात्यन्तिकममूर्तत्वम् । कर्मसंयुक्तत्वं तु द्रव्यभावकर्मविप्रमोक्षान्न भवत्येव । द्रव्यकर्माणि हि पुद्गलस्कंधा भावकर्माणि तु चिद्विवर्ताः । विवर्तते हि चिच्छक्तिरनादिज्ञानावरणादिकर्मसंपर्ककूणितप्रचारा परिच्छेद्यस्य विश्वस्यैकदेशेषु व्याप्रियमाणा । यदा तु ज्ञानावरणादिकर्मसंपर्क: प्रणश्यति तदा
L

Translation AI Generated

## The Five Astikayas and the Liberation of the Soul

**107**

Here, the disciple asks why, after explaining the community of the five Astikayas in the context of the views of Charvaka and others, the text now states that the liberation of the soul is the foundation for understanding the nature of the soul. The Acharya responds by explaining that the previous discussion was meant to establish the authority of the teachings, emphasizing the importance of the nine authorities, such as the authority of the liberated soul. This is because the teachings are only valid if they come from a source that is truly liberated and omniscient. As the saying goes, "The authority of the speaker determines the authority of the words."

Here, the text emphasizes that the nature of the soul can only be understood if the soul itself exists. This is a fundamental principle of the scriptures. Therefore, before discussing the specific qualities of the soul, such as consciousness, it is necessary to establish the existence of the soul itself. This is why the text first refutes other viewpoints and then presents the nine authorities as a foundation for understanding the soul. There is no contradiction in this approach.

Thus, the discussion of the authorities is complete.

**Time for Explanation - Verse 28**

Here, the text describes the liberated soul's true nature, free from all limitations. The soul, freed from the shackles of karma and defilement, transcends the cycle of rebirth and attains the end of the world. It then becomes all-knowing and experiences infinite bliss, free from the limitations of the senses.

**Verse 28**

The soul, freed from karma and defilement, transcends the cycle of rebirth and attains the end of the world. It then becomes all-knowing and experiences infinite bliss, free from the limitations of the senses.

The soul, being inherently pure, is liberated from the influence of karma at a specific moment. This liberation leads to the soul's natural tendency to ascend beyond the cycle of rebirth. Having reached the end of the world, the soul remains in a state of eternal bliss, free from the need for further movement. This is because the soul, in its true nature, is pure consciousness and omniscience. It experiences infinite bliss, transcending the limitations of the senses.

The liberated soul continues to exist as a living being, characterized by the principles of life force and sustenance. It possesses the quality of consciousness, the ability to perceive, and the capacity to utilize its consciousness. It also possesses the power of authority, the ability to act, the experience of bliss, the awareness of its past and future bodies, and the ultimate state of formlessness, free from all limitations.

The liberated soul is no longer bound by karma, as it has been freed from both material and mental karma. Material karma is associated with the physical body, while mental karma is associated with the fluctuations of consciousness. The fluctuations of consciousness are caused by the interaction of the soul with the karmic veil, which obscures its true nature. When the karmic veil is removed, the soul's true nature, pure consciousness, shines forth.