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 281

पंचास्तिकाय प्राभृत है उन्हींके यह पूर्ण मोक्षमार्ग होता है । जहाँतक कषाय है और अशुद्ध आत्माका लाभ है वहाँतक पूर्ण मोक्षमार्ग नहीं होता है । यहाँपर अन्वय व व्यतिरेक से आठ तरहका नियम देख लेना चाहिये । अन्वय व्यतिरेक स्वरूप कहा जाता है-जिसके होते हुए कार्य संभव हो उसे अन्वय व जिसके न होते हुए कार्य संभव न हो उसे व्यतिरेक कहते हैं। जैसे यहाँ उदाहरण है कि निश्चय व्यवहाररूप मोक्ष कारणके होते हुए ही मोक्ष कार्य होता है यह विधिरूप अन्वय कहा जाता है तथा इस मोक्ष कारणके अभाव होने पर मोक्षरूपी कार्य नहीं होता है यह निषेधरूप व्यतिरेक है । इसीको और भी दृढ़ करते हैं जैसे जहाँ अग्नि आदि कारण होंगे वहीं उसका धूआँ आदि कार्य हो सकते हैं जहाँ अग्नि आदिका अभाव होगा वहाँ उसके धूम्र आदि कार्य नहीं होंगे। क्योंकि धूमादि कार्यका अग्नि आदि कारण है इसतरह कार्य और कारणका नियम है यह अभिप्राय है ।। १०६ ।।
सम्यग्दर्शनज्ञानचारित्राणां सूचनेयम् । सम्मत्तं सहहणं भावाणं तेसि-मधिगमो णाणं । चारित्तं समभावो विसयेसु विरूढ - मग्गाणं ।। १०७।।
सम्यक्त्वं श्रद्धानं भावानां तेषामधिगमो ज्ञानम् ।।
चारित्रं समभावो विषयेषु विरूढमार्गाणाम् ।। १०७।। भावाः खलु कालकलितपंचास्तिकायविकल्परूपा नव पदार्थाः । तेषां मिथ्यादर्शनोदयापादिताश्रद्धानाभावस्वभावं भावांतरं श्रद्धानं सम्यग्दर्शनं, शुद्धचैतन्यरूपात्मतत्त्वविनिश्चयबीजम् । तेषामेव मिथ्यादर्शनोदयान्नौयानसंस्कारादि स्वरूपषिपर्ययेणाध्यवसीयमानानां तन्निवृत्ती समञ्जसाध्यवसायः सम्यग्ज्ञानं, मनाम्ज्ञानचेतनाप्रधानात्मतत्त्वोपलंभबीजम् । सम्यग्दर्शनज्ञानसन्निधानादमार्गेभ्यः समग्रेभ्यः परिच्युत्य स्वतत्त्वे विशेषेण रूढमार्गाणां सतामिन्द्रियानिदियविषयभूतेष्वर्थेषु रागद्वेषपूर्वकविकाराभावान्निर्विकारावबोधस्वभावः समभावश्चारित्रं, तदात्वायतिरमणीयमनणीयसोऽपुनर्भवसौख्यस्यैकबीजम् । इत्येष त्रिलक्षणो मोक्षमार्गः पुरस्तानिश्चयव्यवहाराभ्यां व्याख्यास्यते । इह तु सम्यग्दर्शनज्ञानयोर्विषयभूतानां नवपदार्थानामुपोद्घातहेतुत्वेन सूचित इति ।। १०७।।
अन्वयार्थ—( भावानां ) भावोंका ( नव पदार्थोका ) ( श्रद्धानं ) श्रद्धान ( सम्यक्त्वं ) सम्यक्त्व है, [ तेषाम् अधिगमः ] उनका अवबोध ( ज्ञानम् ) ज्ञान है, ( विरूढमार्गाणाम् ) मार्ग पर आरूढ को ( विषयेषु ) विषयोंके प्रति वर्तता हुआ ( समभावः ) समभाव ( चारित्रम् ) चारित्र है।

Translation AI Generated

The path to complete liberation (Moksha) is only possible for those who have attained the five great vows (Panchaastikaya). As long as there are passions (Kashaya) and the soul is impure, the path to complete liberation is not possible. Here, we should consider the eight types of rules based on Anvaya and Vyatireka. Anvaya and Vyatireka are described as follows: the presence of which makes an action possible is called Anvaya, and the absence of which makes an action impossible is called Vyatireka. For example, the liberation (Moksha) action is possible only when the cause of liberation, which is the state of certainty and conduct (Nischya Vyavahar), is present. This is called Anvaya in the form of a rule. And when this cause of liberation is absent, the action of liberation does not occur. This is called Vyatireka in the form of a prohibition. This is further strengthened by the example that smoke, etc., can only occur when there is fire, etc., as the cause. When fire, etc., are absent, smoke, etc., will not occur. Because fire, etc., are the cause of smoke, etc., there is a rule between action and cause. This is the meaning. || 106 ||

The right faith, knowledge, and conduct (Samyagdarshan, Samyagjnana, Samyacharita) should be explained. The understanding of these (Bhavas) is called knowledge (Jnana). The right conduct (Charitra) is the state of equanimity (Samabhava) towards all objects (Vishaya) and the avoidance of wrong paths (Virudha-Margas). || 107 ||

Right faith (Samyaktva) is the understanding of these (Bhavas) as faith (Shraddha). || 107 ||

Right conduct (Charitra) is the state of equanimity (Samabhava) towards all objects (Vishaya) and the avoidance of wrong paths (Virudha-Margas). || 107 ||

The nine substances (Bhavas) are the forms of the five great vows (Panchaastikaya) that have been refined by time (Kalakalit). The absence of faith (Ashraddha) due to the rise of wrong faith (Mithyadarshan) is one substance. The other substance is faith (Shraddha), which is the right faith (Samyagdarshan), the seed of the certainty of the true nature of the soul (Atmatattva) as pure consciousness (Shuddhachaitanya). The removal of these (Bhavas) that are wrongly perceived due to the rise of wrong faith (Mithyadarshan) and the influence of past karmas (Naubhyana-Samskara), etc., is the right knowledge (Samyagjnana), the seed of the realization of the true nature of the soul (Atmatattva) as the mind, knowledge, and consciousness (Manamjnana-Chetana). The right conduct (Samyacharita) is the state of equanimity (Samabhava) towards all objects (Vishaya) and the avoidance of wrong paths (Virudha-Margas) due to the presence of right faith (Samyagdarshan) and right knowledge (Samyagjnana). It is the seed of the happiness of liberation (Aponarbhava-Soukhya) that is not subject to change (Atyarmanee), not subject to desire (Ananee), and not subject to rebirth (Aponarbhava). This is the three-fold path to liberation (Moksha) which will be explained further by the state of certainty and conduct (Nischya Vyavahar). Here, the nine substances (Navapadarthas) are mentioned as the reason for introducing them as the subject of right faith (Samyagdarshan) and right knowledge (Samyagjnana). || 107 ||

Meaning of Anvaya: (Bhavanaam) of the substances (Navapadarthoka) (Shraddhanam) faith (Samyaktva) is the right faith, [Teshaam Adhigamo] their understanding (Jnana) is knowledge, (Virudha-Marganaam) on the wrong paths (Vishayeshu) towards the objects (Samabhava) equanimity (Charitram) is right conduct.