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 13

पंचास्तिकाय प्रामृत तथाचोत्तं-"शेयोमार्गस्य संसिद्धिः प्रसादात्परमेष्ठिनः। इत्याहुस्तद्गुणस्तोत्र शास्त्रादौ मुनिपुंवगवाः ।।१७।।" "अभिमतफलसिद्धेरभ्युपाय: सुबोधः, स च भवति सुशास्त्रात्तस्य चोत्पत्तिराप्तात् । इति भवति स पूज्यस्तत्प्रसादात्प्रबुद्धैर्न हि कृतमुपकारं साधवो विस्मरन्ति ॥१८॥" इति संशेग मंगलं व्याख्यासम् ।
निमित्तं कथ्यते-निमित्तं कारणं वीतरागसर्वज्ञदिव्यध्वनिशास्त्रे प्रवृत्ते किं कारणं ? भव्यपुण्यप्रेरणात् । तथा चोक्तं "छदव्वणवपयत्थे सुयणाणाइच्चदिव्बतेएण। पस्संतु भव्यजीवा इय सुअरविणो हवे उदओ।।१९।।" अथ प्राभृतग्रंथे शिवकुमारमहाराजो निमित्तं अन्यत्र द्रव्यसंग्रहादौ मोमाश्रेष्ठ्यादि ज्ञातव्यं । इति संक्षेपेण निमित्तं कथितं । इदानीं हेतुव्याख्यानं । हेतुः फलं, हेतुशब्देन फलं कथं भण्यत इति चेत्, फलकारणात्फलमुपचारात्। तच्च फलं द्विविधं प्रत्यज्ञपरोक्षभेदात् । प्रत्यक्षफलं द्विविधं साक्षात्परंपराभेदेन । साक्षात्प्रत्यक्षं किं ? अज्ञानविच्छित्ति:
ज्ञानोत्पत्त्यासंख्यातगुणश्रोणिकर्मनिर्जरा इत्यादि। परंपराप्रत्यक्षं किं ? शिष्यप्रतिशिष्यपूजाप्रशंसाशिष्यनिष्पत्यादि । इति संक्षेपेण प्रत्यज्ञफलं। इंदानी परोक्षफलं भण्यते। तच्च द्विविध-अभ्युदयनिश्रेयससुखभेदात् । अभ्युदयसुखं कथ्यते । राजाधिराज, महाराज, अर्थमंडलीक, मंडलीक, महामंडलीक, अर्धचक्रवर्ति, सकलचक्रवर्ति, इन्द्र, गणधर देव, तीर्थकर-परमदेव कल्याणत्रय पर्यतमिति। राजादिलक्षणं कथ्यते-कोटि प्राकारि अष्टादशश्रेणीनां पतिः स एव मुकुटधरः कथ्यते मुकुटबद्धपंचशताधिपतिरधिराजा, तस्माद् द्विगुणद्विगुणक्रमेण सकलचक्रिपर्यन्त इति अभ्युदयसुखं । अथ निश्रेयससुखं कथ्यते-अर्हतपदं कथ्यते “खविदघणाघाइकम्मा चउतीसातिसया पंचकल्लाणा । अट्ठ महापाडिहेरा अरहंता मंगलं मज्झं ।।२०।। सिद्धपदं कथ्यते "मूलुत्तरपयडीणं वंधोदयसत्तकम्मउम्मुक्का। मंगलभूदा सिद्धा अट्ठगुणातीदसंसारा ।।२१।। इति संक्षेपेण अभ्युदयनिश्रेयससुखं कथितं । इदमत्र तात्पर्य यः कोपि वीतरागसर्वज्ञप्रणीतपंचास्तिकायसंग्रहादिकं शास्त्रं पठति श्रद्धत्ते तथैव च भावयति स च इत्थंभूतं सुखं प्राप्नोतीत्यर्थः । इदानी परिमाणं प्रतिपाद्यते । तच्च द्विविध-ग्रंथार्थभेदात् । ग्रन्थपरिमाणं ग्रन्थपरिसंख्या यथासंभवं, अर्थपरिमाणमनन्तमिति नाम द्विधा अन्वर्थयदृच्छभेदेन । अन्वर्थनाम किं ? यादृशं नाम तादृशोर्थः यथा तपतीति तपन आदित्य इत्यर्थः, अथ च पंचास्तिकाया यस्मिन् शास्त्रे ग्रन्थे स भवति, पंचास्तिकायः, द्रव्याणां संग्रहो द्रव्यसंग्रह इत्यादि। यदृच्छं काष्ठाभारेणेश्वर इत्यादि । कर्ता कथ्यते स च त्रिधा । मूलतन्त्रकर्ता उत्तरतन्त्रकर्ता उत्तरोत्तरतन्त्रकर्ताभेदेनेति । मूलकर्ता कालापेक्षया श्रीवर्धमानस्वामी अष्टादशदोषरहितोऽनन्तचतुष्टयसंपन्न इति, उत्तर कर्ता श्रीगौतमस्वामी गणधरदेवश्चतुनिधरः सप्तर्द्धिसंपन्नश्श, उत्तरोत्तरा कारो बहवो यथासंभवं । कर्ता किमर्थं कथ्यते ? कर्तृप्रामाण्याद्वचनप्रमाणमिति ज्ञापनार्थ । इति संक्षेपेण मंगलाघधिकारषट्कं प्रतिपादितं व्याख्यातं एवं मंगलार्थमिष्टदेवतानमस्कारगाथा गता ||१॥

Translation AI Generated

"The perfection of the path of liberation comes from the grace of the Supreme Being. This is what the great sages say in the scriptures like the Gunastotra." (17) "The means to achieve the desired result is easy to understand, and it comes from studying the scriptures. This is why the virtuous never forget the kindness shown to them by the enlightened." (18) This is the explanation of the auspiciousness of the consecration.

The reason is explained: What is the reason for the initiation of the scripture of the omniscient, free from attachment, and divine sound? It is due to the inspiration of the auspicious souls. As it is said, "The auspicious souls see the rise of this auspicious sun, which shines brightly due to the efforts of the devotees." (19) In the Prabhrit Grantha, Shiva Kumar Maharaj says that the reason is to be understood elsewhere, such as in the collection of substances, the excellence of the mind, etc. This is a brief explanation of the reason. Now, the explanation of the cause. The cause is the fruit. If you ask how the word "cause" refers to the fruit, it is because the fruit is the effect of the cause. And that fruit is of two types, based on the distinction between direct and indirect. Direct fruit is of two types, based on the distinction between direct and indirect experience. What is direct experience? It is the destruction of ignorance, the birth of knowledge, the destruction of countless karmas, etc. What is indirect experience? It is the worship of the teacher and the disciple, praise, the emergence of disciples, etc. This is a brief explanation of the direct fruit. Now, the indirect fruit is explained. It is of two types, based on the distinction between worldly happiness and liberation. Worldly happiness is explained. It is the state of being a king of kings, a great king, a ruler of a kingdom, a great ruler, a half-wheel-turner, a full-wheel-turner, Indra, a Ganadhara deva, a Tirthankara, a supreme deity, and the three auspicious ones. The characteristics of a king, etc., are explained: One who is the lord of eighteen rows of a crore of fortresses is called a crowned king, one who is the lord of five hundred crowned kings is called a king of kings, and from there, it increases twofold, twofold, until the state of a full-wheel-turner. This is worldly happiness. Now, liberation is explained. The state of an Arhat is explained: "The Arhat is the middle of the auspicious ones, with thirty-four hundredfold powers, fourfold knowledge, and fivefold auspiciousness, and eight great virtues." (20) The state of a Siddha is explained: "The Siddhas are auspicious, eightfold, beyond the cycle of birth and death, free from the bondage of the five karmas, the seven bonds, and the eight types of birth." (21) This is a brief explanation of worldly happiness and liberation. The meaning here is that whoever studies and believes in the scriptures like the Panchastikaya collection, which was compiled by the omniscient, free from attachment, will attain this kind of happiness. Now, the extent is explained. It is of two types, based on the distinction between the meaning of the scripture and the scripture itself. The extent of the scripture is the number of scriptures, as far as possible, and the extent of the meaning is infinite. These two are distinguished as meaningful and accidental. What is meaningful? The meaning is the same as the name, such as "tapan" means "sun" because it burns. And the scripture in which the Panchastikaya is found is called the Panchastikaya, the collection of substances is called the Dravyasangraha, etc. Accidental is like "Ishvara" being the name of a wooden weight, etc. The author is explained. He is of three types: the original author, the subsequent author, and the subsequent subsequent author. The original author, according to time, is Shri Vardhamana Swami, who is free from eighteen faults and possesses the four infinite qualities. The subsequent author is Shri Gautam Swami, the Ganadhara deva, who is four-treasured and possesses seven half-qualities. The subsequent subsequent authors are many, as far as possible. Why is the author explained? It is to show that the scripture is authoritative because of the authority of the author. This is a brief explanation of the six chapters of the auspiciousness. This is the auspiciousness, and the verses of salutation to the desired deities have been recited. (1)