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 342

नवपदार्थ-मोक्षमार्ग वर्णन व्याख्यानं किमर्थमिति प्रश्ने परिहारमाह । जलप्रवेशद्वारेण जलमिव पुण्यपापद्वयमास्रवत्यागच्छत्यनेनेत्यास्रवः । अत्रागमनं मुख्यं तत्र तु पुण्यपापद्वयस्यागमनानंतरं स्थित्यनुभागबंधरूपेणावस्थानं मुख्यमित्येतावद्विशेषः । एवं नवपदार्थप्रतिपादकद्वितीयमहाधिकारमध्ये पुण्यपापास्त्रवव्याख्यानमुख्यतया गाथाषट्समुदायेन षष्ठोत्तराधिकारः समाप्तः ।
हिन्दी ता० - उत्थानिका-आगे पापासवका कथन विस्तारसे कहते हैं
अन्वयसहित सामान्यार्थ-[सण्णाओ ] चार संज्ञाएँ । य ] तथा [तिलेस्सा ] तीन लेश्या ( इन्दियवसदा) इन्द्रियोंके अधीन होजाना ( य) और ( अत्तरुहाणि) आर्त रौद्र ध्यान [दुप्पउत्तं णाणं] खोटे कार्योंमें लगाया हुआ ज्ञान (च) और ( मोहो) मोहभाव ये सब ( पावण्यदा ) पापके देनेवाले (होति) होते हैं।
विशेषार्थ-आहार आदि संज्ञाओंसे रहित शुद्ध चैतन्यकी परिणतिसे भिन्न ये आहार, भय, मैथुन, परिग्रह चार संज्ञाएँ हैं। कषाय और योग दोनोंसे रहित विशुद्ध चैतन्यके प्रकाशसे जुदी कषायके उदयसे रँगी हुई योगोंकी प्रवृत्ति लक्षणको रखनेवाली कृष्ण, नील, कापोत, तीन अशुभ लेश्याएँ हैं, स्वाधीन अतीन्द्रिय सुखके स्वादकी परिणतिको ढकनेवाली पाँच इंद्रियोंके विषयोंकी आधीनता है, सर्व विभाव इच्छाओंसे रहित शुद्ध चैतन्यकी भावनाके रोकनेवाले इष्टसंयोग, अनिष्ट वियोग, रोगविनाश व भोगोंकी इच्छा रूप निदान इन चार की आकांक्षासे भरे हुए तीवभावको चार प्रकार का आर्तध्यान कहते हैं । क्रोधके वेगसे शून्य शुद्धात्मानुभवकी भावनासे दूरवर्ती दुष्ट चित्तसे पैदा होनेवाले हिंसा, झूठ, चोरी व परिग्रहके रक्षणमें आनंदरूप चार रौद्रध्यान हैं। शुभोपयोग व शुद्धोपयोग दोनोंको छोड़कर मिथ्यादर्शन व रागादिभावोंके आधीन होकर अन्य किसी दुष्टभावमें वर्तन करनेवाले ज्ञानको दुःप्रयुक्तज्ञान कहते हैं । मोहके उदयसे पैदा होनेवाले ममत्व आदिके विकल्पजालोंसे रहित जो स्वानुभूति उसका नाश करनेवाला दर्शनमोह और चारित्र मोह कहा जाता है । इत्यादि विभाव भावोंका प्रपंच है। ये सब भाव पापकर्मके आस्रवके कारण हैं। इस प्रकार द्रव्यपाप आस्रव के कारणभूत पूर्व सूत्र में कहे गये भाव पाप आस्रव का विस्तार जानना चाहिये । यह अभिप्राय है ।।१४०।।
यहाँ कोई प्रश्न करे कि पहले पुण्य तथा पाप दोनोंको कह चुके थे उसीसे पूर्णता होनी थी फिर पुण्य तथा पापके आस्रवका क्यों व्याख्यान किया ? आचार्य इसका समाधान करते हैं कि जलके आनेके द्वारसे जल आता है वैसे भावपाप या भावपुण्यके द्वारसे द्रव्यपाप व द्रव्यपुण्यका आस्रव होता है । यहाँ पर इनके आस्रव की मुख्यतासे

Translation AI Generated

The question arises as to why the explanation of the path to liberation through the nine substances is being given. The Acharya explains this by saying that just as water enters through a doorway, so too does the influx of karmic matter (āsrava) of both merit and demerit through the doorway of emotions (bhāva). Here, the entry is the main point, but in the case of merit and demerit, the main point is their staying on after entry in the form of the states of existence (sthiti), experience (anubhāga), and bondage (bandha). Thus, in the second major section dealing with the nine substances, the explanation of the influx of merit and demerit is mainly concluded in the sixth chapter of the sixth section.

The Hindi translation says: "Further, the explanation of the influx of demerit is given in detail."

The general meaning with the grammatical structure is: [Saṇṇāo] four designations, [Ya] and [Tilesa] three blemishes (Indriyavasada) being under the control of the senses (Ya) and (Attaruhaṇi) agitated, fierce meditation, [Duppouttam ṇāṇam] knowledge applied to wrong actions (Cha) and (Moho) delusion, all these (Pāvaṇyadā) are givers of demerit (Hoti) are.

The specific meaning is: These four designations, namely food, fear, sexual intercourse, and possessions, are different from the pure consciousness that is devoid of designations like food, etc. The three inauspicious blemishes, namely black, blue, and dove-colored, are those that retain the characteristics of the tendency of the yogas, which are colored by the arising of the passions, and are distinct from the pure consciousness that is free from both passions and yogas. The dependence on the objects of the five senses is the covering of the culmination of the taste of the independent, transcendental pleasure. The four types of agitated meditation are those that are filled with the desire for the four causes, namely, favorable conjunction, unfavorable separation, destruction of disease, and enjoyment, which obstruct the feeling of pure consciousness that is devoid of all desires. The four types of fierce meditation are those that arise from a wicked mind that is distant from the feeling of pure consciousness that is devoid of the force of anger, and are involved in the protection of violence, lying, stealing, and possessions. The knowledge that is applied to any other evil state, abandoning both good use and pure use, and being under the control of false views and passions, is called misused knowledge. The delusion that destroys the self-realization that is devoid of the network of alternatives like egotism, etc., which arises from the arising of delusion, is called the delusion of perception and the delusion of conduct. This is the elaborate explanation of the various states and emotions. All these emotions are the cause of the influx of karmic matter of demerit. Thus, one should understand the expansion of the influx of demerit, which is caused by the influx of karmic matter of demerit, as mentioned in the previous sutra. This is the meaning.

Here, someone might ask, "Why is the explanation of the influx of merit and demerit being given when both merit and demerit had already been discussed earlier?" The Acharya answers this by saying that just as water enters through a doorway, so too does the influx of karmic matter (āsrava) of both merit and demerit through the doorway of emotions (bhāva). Here, the entry is the main point, but in the case of merit and demerit, the main point is their staying on after entry in the form of the states of existence (sthiti), experience (anubhāga), and bondage (bandha).