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 275

पंचास्तिकाय प्रामृत
२७१ मोहका ) क्षय होता है, इसलिये स्वरूपके परिचयके कारण ज्ञानज्योति प्रगट होती है, इसलिये रागद्वेष प्रशमित होते हैं-निवृत्त होते हैं, इसलिये उत्तर और पूर्व ( बादका और पहलेका ) बंध विनष्ट होता है, इसलिये पुन: बंध होनेके हेतुत्वका अभाव होनेसे स्वरूपसे सदैव तपता हैप्रतापवंत वर्तता है ।।१०४॥ इस प्रकार समयव्याख्या नामक टीका में षइद्रव्य-पंचास्तिकायवर्णन नामका प्रथम श्रुत
स्कन्ध समाप्त हुआ। सं० ता०-अथ दुःखमोक्षकारणस्य क्रमं कथयति,
मुणिदूण—मत्वा विशिष्ट स्वसंवेदनज्ञानेन ज्ञात्वा तावत् । कं । एदं-इमं प्रत्यक्षीभूतं नित्यानंदैकशुद्धजीवास्तिकायलक्षणं अत्यं-अर्थं विशिष्ट पदार्थ, तमणु-तं शुद्धजीवास्तिकायलक्षणमर्थ अनुलक्षणीकृत्य समाश्रित्य । गमणुज्जुदो-गमनोद्यतः तन्मयत्वेन परिणमनोद्यतः, णिहदमोहो-शुद्धात्मैवोपादेय इति रुचिरूपनिश्चयसम्यक्त्वप्रतिबंधकदर्शनमोहाभावात्तदनंतरं निहतमोहो नष्टदर्शनमोह: । पसमिइदरागदोसो निश्चलात्मपरिणतिरूपनिश्चयचारित्रप्रतिकूलचारित्रमोहोदयाभावात्तदनंतरं प्रशमितरागद्वेषः एवं पूर्वोक्तप्रकारेण स्वपरयोर्भेदज्ञाने सति शुद्धात्भरुचिरूपे सम्यक्त्वे तथैव शुद्धात्मस्थितिरूपे चारित्रे च सति पश्चात् हवदि-भवति । कथंभूतः । हदपरावरो-हतपरापर: । अत्र परमानंदज्ञानादिगुणाधारत्वात्परशब्देन मोक्षो भण्यते परशब्दवाच्यान्मोक्षादपरो भिन्नः परापरः संसार इति हेतोः विनाशित: परापरो येन स भवति हतपरापरो नष्टसंसारः। स कः। जीवो-भव्यजीवः ।।१०४।। इति पंचास्तिकायपरिज्ञानफलप्रतिपादनरूपेण षष्ठस्थले गाथाद्वयं गतं ।
एवं प्रथममहाधिकारमध्ये गाथाष्टकेन षड्भिः स्थलैचूलिकासंज्ञोष्टमोऽन्तराधिकारो ज्ञातव्यः ।
अत्र पंचास्तिकायप्राभृतग्रंथे पूर्वोक्तक्रमेण सप्तगाथाभि: समयशब्दपीठिका, चतुर्दशगाथाभिर्द्रव्यपीठिका, पंचगाथाभिर्निश्चयव्यवहारकालमुख्यता, त्रिपंचाशद्गाथाभिजीवास्तिकायव्याख्यानं दशगाथाभि: पुद्गलास्तिकायव्याख्यानं, सप्तगाथाभिधर्माधर्मास्तिकाद्वयविवरणं, सप्तगाथाभिराकाशास्तिकायव्याख्यानं अष्टगाथाभिश्चूलिकामुख्यत्वमित्येकादशोत्तरशतगाथाभिरष्टोत्तराधिकारा गताः । इति श्रीजयसेनाचार्यकृतायां तात्पर्यवृत्तौ पंचास्तिकायषड्द्रव्यप्रतिपादनं नाम
प्रथमो महाधिकारः समाप्त ।।१।। हिंदी ता० -उत्थानिका-आगे दुःखोंसे छूटनेका जो उपाय है उसका क्रम कहते हैं
अन्वय सहित सामान्यार्थ-[एतद8] इस ग्रन्थके सारभूत आत्म पदार्थको [ मुणिऊण } जान करके [तदणुगमणुज्जुदो] उसका अनुभव करनेका उद्यमी [ जीवो ] जीव [ णिहदमोहो] मिथ्यादर्शनका नाश करके [पसमियरागहोसो ] राग द्वेषको शांत करता हुआ ( हृदपरावरो) संसारसे पार (हवदि) हो जाता है ।
विशेषार्थ-इस प्रत्यक्षीभूत नित्य आनंदमयी एक शुद्ध जीवास्तिकाय रूप पदार्थको

Translation AI Generated

The five-fold substance (Panchaastikaya) is the nectar of immortality.
(271) Delusion (Moha) is destroyed, therefore the light of knowledge (Jnana Jyoti) manifests due to the knowledge of the true nature (Swaroop). Therefore, attachment and aversion (Raga-Dvesha) are pacified and cease. Therefore, the bondage of the past and the future (Aavarana and Aayushya) is destroyed. Therefore, due to the absence of the cause of future bondage, the true nature (Swaroop) always shines and remains powerful (Pratapvant). ||104||

Thus, the first Shruta Skandha, named "Shaddravya-Panchaastikaya Varnan", in the commentary called "Samaya Vyakhya", is completed.

(Translation of the Sanskrit commentary)
Now, the sequence of the cause of liberation from suffering is explained.
(Muni Doon) Knowing this (Etam) - this directly perceived, eternally blissful, pure soul substance (Jivaastikaya Lakshana) as the true meaning (Artha) of the specific object (Vishishta Padartha), and relying on (Tam Anu) this pure soul substance (Jivaastikaya Lakshana) as the meaning (Artha) to be understood. (Gamanujjudo) Eager to experience (Gamanodyata) and immersed in it (Tanmayatva), (Nihadamoho) free from the delusion (Moha) that hinders the attainment of true knowledge (Samyaktvapratibandhakadarshanamoha) - the realization that the pure soul (Shuddhatma) is the only object worthy of pursuit (Ruciroopa Nishchaya Samyaktvapratibandhakadarshanamoha). Therefore, delusion is destroyed (Nishta Darshanamoha). (Pasami Idaraagadoso) Due to the absence of the delusion (Moha) that hinders the practice of right conduct (Charitra) - the delusion that arises from the attachment to the changing nature of the soul (Nishchalatmaparinatiroopa Nishchaya Charitrapratikulcharitramohodaya) - attachment and aversion (Raga-Dvesha) are pacified. Thus, when there is knowledge of the difference between the self and the non-self (Swaraparayo: Bhedajnaane), and when there is true knowledge (Samyaktv) and right conduct (Charitra) based on the pure soul (Shuddhatma), then (Havdi) it happens. How? (Hadaparaavaro) Destroyed (Hataparaapara). Here, liberation (Moksha) is referred to by the word "Para" because it is the foundation of the qualities like supreme bliss (Paramanandajnaana). The word "Para" refers to liberation (Moksha), and "Apara" refers to the cycle of birth and death (Samsara), which is different from liberation. Therefore, the cycle of birth and death is destroyed (Nishta Paraapara). Who is this? (Jeevo) The aspiring soul (Bhavya Jeeva). ||104||

Thus, two verses (Gatha) have been explained in the sixth section (Sthala), which deals with the fruits of knowing the five-fold substance (Panchaastikaya Parijnaana Phala).

In the first major section (Mahaadhikara), the eighth sub-section (Antaradhikara) known as "Chulika" is to be understood, which consists of eight verses (Gatha) and six sections (Sthala).

In this treatise on the five-fold substance (Panchaastikaya Praabhrut Grantha), the following have been explained in the order mentioned earlier:
- The commentary on the word "Samaya" (Samaya Shabda Peethika) in seven verses (Gatha).
- The commentary on the substance (Dravya Peethika) in fourteen verses (Gatha).
- The importance of right knowledge, conduct, and time (Nishchaya Vyavahar Kaal Mukhyata) in five verses (Gatha).
- The explanation of the soul substance (Jivaastikaya Vyakhyana) in thirty-five verses (Gatha).
- The explanation of the matter substance (Pudgalaastikaya Vyakhyana) in ten verses (Gatha).
- The description of the duality of merit and demerit (Dharmaadharmaastikadwaya Vivaran) in seven verses (Gatha).
- The explanation of the space substance (Aakaashaastikaya Vyakhyana) in seven verses (Gatha).
- The importance of the "Chulika" (Chulika Mukhyatva) in eight verses (Gatha).

Thus, a total of one hundred and eleven verses (Gatha) and eight sub-sections (Adhikara) have been explained.

This first major section (Mahaadhikara) named "Panchaastikaya Shaddravya Praatipadan", written by Shri Jayasenaacharya, in the commentary called "Taatparya Vritti", is completed. ||1||

(Translation of the Hindi commentary)
(Uththanika) Now, the sequence of the means of liberation from suffering is explained.

(Anvaya Sahit Samaanyarth) [Etad] This essence of this treatise (Grantha) - the soul substance (Atma Padartha) - [Muni Uun] knowing (Jan Karke) [Tadanu Gamanujjudo] the aspiring soul (Jeeva) eager to experience (Anubhav Karneka Udyami) [Nihadamoho] destroying (Nash Karke) false belief (Mithyaadarshan) [Pasamiyaragadoso] pacifying (Shant Karta Hua) attachment and aversion (Raga-Dvesha) [Hridaparaavaro] crossing over (Par) from the cycle of birth and death (Samsara) [Havdi] becomes (Ho Jata Hai).

(Vishesharth) This directly perceived (Pratyakshibhut) eternally blissful (Nitya Anandamayi) pure soul substance (Shuddha Jivaastikaya Roopa Padartha) -