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 335

पंचास्तिकाय प्राभृत
३३१ अथ प्रशस्तरागस्वरूपमावेदयति,
अर्हत्सिद्धसाधुषु भक्तिः । धम्मम्हि जा च खलु चेट्ठा-धमें शुभरागचारित्रे या खलु चेष्टा, • अणुगमणंपि अनुगमनमनुव्रजननुकूलवृत्तिरित्यर्थ: । केषां । गुरूणं-गुरूणां, पसत्थरागोत्ति उच्चंति
एते सर्वे पूर्वोक्ताः शुभभावाः परिणामाः प्रशस्तराग इत्युच्यते तथाहि-निर्दोषपरमात्मनः प्रतिपक्षभूतं यदातरौद्ररूपध्यानद्वयं तेनोपार्जिता या ज्ञानावरणादिमूलोत्तरप्रकृतयस्तासां रागादिविकल्परहितधर्मध्यानशुल्कध्यानद्वयेन विनाशं कृत्वा क्षुधाधष्टादशदोषरहिताः केवलज्ञानाद्यनंतचतुष्टयसहिताश्च जाता ये ते ऽहंतो भण्यते । लौकिकांजनसिद्धादिविलक्षणा ज्ञानावरणाद्यष्टकर्माभावेन सम्यक्त्वाद्यष्टगुणलक्षणा लोकाग्रनिवासिनश्च ये ते सिद्धा भवंति । विशुद्धज्ञानदर्शनस्वभावात्मतत्वविषये या निश्चयरुचिस्तथा परिच्छित्तिस्तथैव निश्चलानुभूति: परद्रव्येच्छापरिहारेण तत्रैवात्मद्रव्ये प्रतएनं तपश्चरणं स्वशत्त्यनवगृहनेनानुष्ठानमिति निश्चयपंचाचार: तथैवाचारादिशास्त्रकचित्तक्रमेण तत्साधकव्यवहारपंचाचार: इत्यभयमाचारं स्वयमाचारंत्यन्यानाचारयंति ये ते भवंत्याचार्याः । पंचास्तिकायषडद्रव्यसप्ततत्त्वनपदार्थेष मध्ये जीवास्तिकार्य शुद्धजीवद्रव्यं शुद्धजीवतत्त्वं शुद्धजीवपदार्थं च निश्चयनयेनोपादेयं कथयंति तथैव भेदाभेदरत्नत्रयलक्षणं मोक्षमार्ग प्रतिपादयंति स्वयं भावयंति च ये ते भवंत्युपाध्यायाः । निश्चयचतुर्विधाराधनया ये शुद्धात्मस्वरूपं साधयंति ते भवंति साधक इति। एवं पूर्वोक्तलक्षणयोर्जिनसिद्धयोस्तथा साधुशब्दवाच्येष्वाचार्योपाध्यायसाधुषु च या बाह्याभ्यंतरा भक्तिः सा प्रशस्तरागो भण्यते । तं प्रशस्तरागं अज्ञानी जीवो भोगाकांक्षारूपनिदानबंधेन करोति । ज्ञानी पुनर्निर्विकल्पसमाध्यभावे विषयकषायरूपाशुभरागविनाशार्थं करोतीति भावार्थः ।।१३६।।
हिन्दी ता०-उत्थानिका-आगे प्रशस्त रागका स्वरूप कहते हैं
अन्वय सहित सामान्यार्थ-( अरहंतसिद्धसाहुसु) अरहंत, सिद्ध व साधुओंमें ( भत्ती) भक्ति ( य) और ( थम्मम्मि ) शुभ रागरूप चारित्रमें ( जा खलु चेट्ठा) जो निश्चय करके उद्योग करना च ( गुरूणं पि अणुगमणं) गुरुओंके अनुकूल चलना ( पसस्थरागो त्ति) यह प्रशस्तराग है ऐसा ( वुच्चंति) आचार्य कहते हैं।
विशेषार्थ-दोषरहित परमात्माके ध्यानके विरोधी जो आर्तध्यान व रौद्रध्यान दो खोटे ध्यान हैं उनसे ज्ञानावरणादि आठमूल व उनके भेदरूप उत्तर प्रकृतियोंका बन्ध होता है । इन ही कर्मप्रकृतियोंको रागादि विकल्पोंसे रहित धर्मध्यान और शुक्लध्यानोंके बलसे नाश करके जो क्षुधा, तृषा आदि अठारह दोषोंसे रहित हो केवलज्ञानादि अनंत अतुष्टय के धारी हैं वे अर्हत कहे जाते हैं। जिन्होंने ज्ञानावरण आदि आठों कर्मोका नाश करके सम्यग्दर्शन आदि गुणोंको प्रगट करके लोकके अग्रभागमें निवास प्राप्त करलिया है वे लौकिक अञ्जनसिद्ध आदिसे विलक्षण, सिद्ध हैं। विशुद्ध ज्ञानदर्शन स्वभावमयी आत्मतत्त्वमें जो

Translation AI Generated

## Translation:

**331. Now, the nature of प्रशस्तराग is explained:**

Devotion to Arhats, Siddhas, and Sadhus; and the effort in Dharma, which is characterized by auspicious raag (शुभराग) and good conduct (चारित्र). This effort includes following the teachings (अणुगमण), adhering to the principles (अनुव्रजन), and living a virtuous life (अनुकूलवृत्ति). This is called प्रशस्तराग, as the Acharyas say, because it is the devotion to those who have destroyed the eight roots of karma (ज्ञानावरणादिमूलोत्तरप्रकृतयः) and their sub-categories, through the practice of Dharma-dhyana and Shukla-dhyana, which are free from the defilements of raag and other vices. They have become free from the eighteen defects (क्षुधाधष्टादशदोषरहिताः) and possess the infinite fourfold qualities (केवलज्ञानाद्यनंतचतुष्टयसहिताः). These are called Arhats.

Those who have destroyed the eight karmas (ज्ञानावरणाद्यष्टकर्माभावेन) and manifested the eight virtues (सम्यक्त्वाद्यष्टगुणलक्षणा), residing in the forefront of the world (लोकाग्रनिवासिनः), are distinct from the worldly Anjan-Siddhas and others, and are called Siddhas.

The unwavering conviction (निश्चय) in the true nature of the self (आत्मतत्व), which is characterized by pure knowledge (विशुद्धज्ञान) and right perception (दर्शन), the renunciation of desire for others' possessions (परद्रव्येच्छापरिहारेण), the practice of austerity (तपश्चरणं) by focusing on one's own self (आत्मद्रव्ये प्रतएनं), and the adherence to the principles (अनुष्ठानम) without relying on external support (स्वशत्त्यनवगृहनेना) - these constitute the five principles of conduct (निश्चयपंचाचारः). Similarly, the five principles of conduct based on the scriptures (आचारादिशास्त्रकचित्तक्रमेण), which are conducive to the practice of these principles (तत्साधकव्यवहारपंचाचारः), are also followed. Those who practice these principles themselves (स्वयमाचारंत्यन्यानाचारयंति) and guide others to do the same are called Acharyas.

Those who explain (कथयंति) and teach (उपादेयं) the nature of the soul (शुद्धजीवद्रव्यं), the essence of the soul (शुद्धजीवतत्त्वं), and the true nature of the soul (शुद्धजीवपदार्थं), based on the five categories of existence (पंचास्तिकाय), the six substances (षडद्रव्य), the seven principles (सप्ततत्त्व), and the four categories of objects (नपदार्थ), and who also explain (प्रतिपादयंति) and practice (भावयंति) the path to liberation (मोक्षमार्ग), which is characterized by the three jewels (भेदाभेदरत्नत्रयलक्षणं), are called Upadhyayas.

Those who practice the fourfold means of spiritual development (निश्चयचतुर्विधाराधनया) and strive to realize the true nature of the self (शुद्धात्मस्वरूपं साधयंति) are called Sadhakas.

Thus, the devotion (भक्तिः) to Arhats, Siddhas, and Sadhus, as well as to Acharyas, Upadhyayas, and Sadhus, both externally and internally, is called प्रशस्तराग.

An ignorant soul (अज्ञानी जीवो) develops this प्रशस्तराग due to the bondage (बंधेन) caused by the desire for worldly pleasures (भोगाकांक्षारूपनिदान). A wise soul (ज्ञानी पुनर्निर्विकल्पसमाध्यभावे), on the other hand, develops this प्रशस्तराग to destroy the inauspicious raag (अशुभराग) that arises from the attachment to objects (विषयकषायरूपाशुभरागविनाशार्थं). This is the essence of the meaning.

**136.**

**Hindi Translation:**

**उत्थानिका - आगे प्रशस्त राग का स्वरूप कहते हैं**

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

(अरहंतसिद्धसाहुसु) In Arhats, Siddhas, and Sadhus, (भत्ती) devotion (य) and (थम्मम्मि) in the auspicious raag-based conduct (शुभ रागरूप चारित्रमें) (जा खलु चेट्ठा) the effort made with conviction (निश्चय करके उद्योग करना च) (गुरूणं पि अणुगमणं) following the teachings of the Gurus (गुरुओंके अनुकूल चलना) (पसस्थरागो त्ति) this is प्रशस्तराग (यह प्रशस्तराग है ऐसा) (वुच्चंति) the Acharyas say.

**Specific Meaning:**

The two wrong meditations (आर्तध्यान व रौद्रध्यान), which are opposed to the meditation of the faultless Supreme Soul (दोषरहित परमात्माके ध्यानके विरोधी), bind the eight roots of karma (ज्ञानावरणादि आठमूल) and their sub-categories (उनके भेदरूप उत्तर प्रकृतियोंका बन्ध होता है). These karmic formations (कर्मप्रकृतियोंको) are destroyed by the power of Dharma-dhyana and Shukla-dhyana (रागादि विकल्पोंसे रहित धर्मध्यान और शुक्लध्यानोंके बलसे नाश करके), which are free from the defilements of raag and other vices. Those who have become free from the eighteen defects (क्षुधा, तृषा आदि अठारह दोषोंसे रहित हो) and possess the infinite fourfold qualities (केवलज्ञानादि अनंत अतुष्टय के धारी हैं) are called Arhats (वे अर्हत कहे जाते हैं). Those who have destroyed the eight karmas (ज्ञानावरण आदि आठों कर्मोका नाश करके) and manifested the eight virtues (सम्यग्दर्शन आदि गुणोंको प्रगट करके), residing in the forefront of the world (लोकके अग्रभागमें निवास प्राप्त करलिया है), are distinct from the worldly Anjan-Siddhas and others (लौकिक अञ्जनसिद्ध आदिसे विलक्षण), and are called Siddhas (वे सिद्ध हैं). The unwavering conviction (निश्चय) in the true nature of the self (आत्मतत्व), which is characterized by pure knowledge (विशुद्ध ज्ञानद