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 284

२८०
नवपदार्थ-मोक्षमार्ग वर्णन एवं जिणपण्णत्ते सहहमाणस्स भावदो भावे ।
पुरिसस्साभिणिबोधे दंसणसद्दो हवदि जुत्ते ।।१।। एवं-पूर्वोक्तप्रकारेण जिणपण्णत्ते-जिनप्रज्ञप्तान् वीतरागसर्वज्ञप्रणीतान्, सद्दहमाणस्स–श्रद्दधत: भावदो-रुचिरूपपरिणामतः । कान् कर्मतापत्रान् । भावे-त्रिलोकत्रिकालविषयसमस्तपदार्थगतसामान्यविशेषस्वरूपपरिच्छित्तिसमर्थकेवलदर्शनज्ञानलक्षणात्मद्रव्यप्रभृतीन समस्तभावान् पदार्थान् । कस्य । पुरिसस्स-पुरुषस्य भव्यजीवस्य । कस्मिन् सति । आभिणिबोधे-आभिनिबोधे मतिज्ञाने सति मतिपूर्वक श्रुतज्ञाने वा दंसण सद्दे-दर्शनिकोयं पुरुष इति शब्दः, हवदि-भवति । कथंभूतो भवति । जुत्तो-युक्त उचित इति । अत्र सूत्रे यद्यपि क्वापि निर्विकल्पसमाधिकाले निर्विकारशुद्धात्मरुचिरूपं निश्चयसम्यक्त्वं स्पृशति तथापि प्रचुरेण बहिरंगपदार्थरुचिरूपं ययवहारसम्यक्त्वं तस्यैव तत्र मुख्यता। कस्मात् । विवक्षितो मुख्य इति वचनात् । तदपि कस्मात् । व्यवहारमोक्षमार्गव्याख्यानप्रस्तावादिति भावार्थ: ॥१॥
हिंदी ता०-उत्थानिका-आगे व्यवहार सम्यग्दर्शनको कहते हैंनोट-यह गाथा आ० श्री अमृतचंद्रजीकी वृत्ति में नहीं है।
अन्वय सहित सामान्यार्थ--( एवं ) जैसा पहले कहा है (जिणपण्णत्ते) वीतराग सर्वज्ञ द्वारा कहे हुए ( भावे) पदार्थोंको ( भावदो) रुचिपूर्वक ( सद्दहमाणस्स) श्रद्धान करनेवाले ( पुरिसस्स ) भव्य जीवके ( अभिणिबोधे) ज्ञानमें ( दसणसद्दो) सम्यग्दर्शनका शब्द ( जुत्तो) उचित ( हवदि) होता है।
विशेषार्थ-यहाँ पदार्थोंसे प्रयोजन है कि तीन लोक व तीन काल सम्बन्धी सर्व पदार्थोक सामान्य तथा विशेष स्वरूप जाननेको समर्थ ऐसे केवल दर्शन और केवल ज्ञानमयी लक्षणको रखने वाले आत्मा द्रव्यको आदि लेकर सर्व पदार्थ ग्रहण करने योग्य है। यहाँ इस सूत्रमें यद्यपि कोई निर्विकल्प समाधिके अवसरमें निर्विकार शुद्ध आत्माकी रुचिरूप निश्चय सम्यक्त्व को स्पर्श करता है तथापि [तत्र] इस सूत्र में अधिकतर बाह्य पदार्थों की रुचिरूप जो व्यवहार सम्यक्त्व है उसीकी ही मुख्यता है, क्योंकि जिसकी विवक्षा हो वही मुख्य हो जाता है। क्योंकि यहाँ व्यवहार मोक्षमार्ग का प्रस्ताव है इसलिये उसीकी प्रथानता है ।।१॥
पदार्थानां नामस्वरूपाभिधानमेतत् । जीवा-जीवा भावा पुण्णं पावं च आसवं तेसिं । संवर-णिज्जर-बंधो मोक्खो य हवंति ते अट्ठा ।।१०८।।

Translation AI Generated

280
Description of the nine substances, the path to liberation, and the state of being a Jina, along with the attitude of faith.
For a person who has attained Abhinibodha, the term "darshanika" is appropriate. ||1||

**Explanation:**

As stated earlier, the Jina-prajnapta (the teachings of the Jinas, the omniscient and free from attachments), are embraced with faith (saddhamanassa) and a desire for their essence (bhavadu). These are the karmic afflictions. The term "bhava" refers to all substances, including the soul (dravya) and its attributes, such as knowledge, perception, and the ability to perceive the general and specific nature of all things in the three worlds and three times. This applies to the bhavyajiva (the soul destined for liberation). When Abhinibodha (the knowledge of the self) is present, whether it is through intellectual understanding (matijnana) or through scriptural knowledge (shrutajnana), the term "darshanika" (one who has attained darshan) is appropriate.

While this sutra touches upon the state of perfect knowledge (nishchaya samyaktvam), which is characterized by a pure and unchanging soul and a state of non-dualistic samadhi, it primarily emphasizes the practical aspect of right conduct (vyavahara samyaktvam), which is characterized by a desire for the essence of external substances. This is because the main focus is on what is intended. This is further emphasized by the fact that this sutra introduces the path to liberation through practical conduct. ||1||

**Hindi Translation:**

**Uttanika:** Further, we call it practical right faith.

**Note:** This verse is not found in the commentary of Shri Amrit Chandraji.

**Anvaya (Word Order) with General Meaning:**

(Evam) As said before, (jina-prajnapte) the teachings of the Jinas, (bhave) the substances, (bhavadu) with a desire for their essence, (saddhamanassa) those who have faith, (purisassa) the bhavyajiva, (abhinibodha) in knowledge, (darshanasaddho) the term "darshanika", (jutto) is appropriate, (havadhi) becomes.

**Specific Meaning:**

Here, the substances refer to all things in the three worlds and three times, including the soul (dravya) and its attributes, such as knowledge, perception, and the ability to perceive the general and specific nature of all things. This sutra, while touching upon the state of perfect knowledge (nishchaya samyaktvam), primarily emphasizes the practical aspect of right conduct (vyavahara samyaktvam). This is because the main focus is on what is intended. This is further emphasized by the fact that this sutra introduces the path to liberation through practical conduct. ||1||

**Names and Definitions of Substances:**

Jiva (soul), Bhava (existence), Punna (merit), Pavam (demerit), Asava (afflictions), Samvara (restraint), Nijjara (destruction), Bandha (bondage), and Moksha (liberation) are the eight substances. ||108||