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 346

३४२
नवपदार्थ - मोक्षमार्ग वर्णन
शुभाशुभकर्म । कस्य ? भिक्खुस्स तस्य रागादिरहितशुद्धोपयोगेन तपोधनस्य । कथंभूतस्य । समसुहदुक्खस्स-समस्तशुभाशुभसंकल्परहितशुद्धात्मध्यानोत्पन्नपरमसुखामृततृप्तिरूपैकाका
रसमरसीभाव-बलेन अनभिव्यक्तसुखद् रूपहर्षविदविकारत्वात्समसुखदुःखस्येति । अत्र शुभाशुभसंवरसमर्थः शुद्धोपयोगो भावसंवरः भावसंवराधारेण नवतरकर्मनिरोधो द्रव्यसंवर इति तात्पर्यार्थः ।। १४२ ।
हिन्दी ता० - उत्थानिका- आगे सामान्यसे पुण्य तथा पापके संघरका स्वरूप कहते
हैं
अन्वयसहित सामान्यार्थ - ( जस्स) जिसके भीतर ( सव्वदव्वेसु) सर्व द्रव्योंमें ( रागो दोसो मोहो वा ) राग, द्वेष, मोह (ण) नहीं (विज्जदि) मौजूद है उस ( समसुहदुक्खस्स ) सुख व दुःखमें समान भावके धारी ( भिक्खुस्स) साधुके ( सुहं असुहं ) शुभ या अशुभ कर्म ( णासवदि) नहीं आते हैं।
विशेषार्थ - जीवके परमधर्म लक्षण स्वरूप शुद्धभावसे विपरीत रागद्वेष तथा मोह भाव हैं । सो साधु तपोधन राग द्वेष मोहसे रहित शुद्धोपयोगसे युक्त है वह सर्व शुभ तथा अशुभ संकल्पोंसे रहित शुद्ध आत्मध्यानसे पैदा होनेवाले सुखामृतमें तृप्तिरूप एक आकार समतारसमयी भावके बलसे अपने भीतर सुख दुःख रूप हर्ष तथा विषादके विकारोंको नहीं होने देता है। ऐसे सुख दुःखमें समभावके धारी साधुके शुभ अशुभ कर्मका आस्त्रव नहीं होता है । यहाँपर शुभ अशुभ भावके रोकने में समर्थ शुद्धोपयोगको भावसंवर तथा भावसंवरके आधारसे नवीन कर्मोका रुकना सो द्रव्यसंवर है । यह तात्पर्य है ।। १४२ ।।
विशेषेण संवरस्वरूपाख्यानमेतत् ।
जस्स जदा खलु पुण्णं जोगे पावं च णत्थि विरदस्स ।
संवरणं तस्स तदा सुहासुह- कदस्स कम्मस्स । । १४३ ।। यस्य यदा खलु पुण्यं योगे पापं च नास्ति विरतस्य ।
संवरणं तस्य तदा शुभाशुभकृतस्य कर्मणः ।। १४३ ।।
यस्य योगिनो विरतस्य सर्वतो निवृत्तस्य योगे वाङ्मन: कायकर्मणि शुभपरिणामरूपं पुण्यमशुभपरिणामरूपं पाप यदा न भवति तस्य तदा शुभाशुभ भावकृतस्य द्रव्यकर्मणः संवरः स्वकारणाभावात्प्रसिद्ध्यति । तदत्र शुभाशुभपरिणामनिरोधी भावपुण्यपापसंवरो द्रव्यपुण्यपापसंवरस्य हेतुः प्रधानोऽवधारणीय इति । । १४३ । ।
इति संवरपदार्थव्याख्यानं समाप्तम् ।

Translation AI Generated

## 342
## Navapadartha - Mokshamarga Varnan
## Shubhashubhakarma

**What?** For the Bhikkhu, it is the **tapodhana** (one who has wealth of austerities) with **shuddhoupayoga** (pure utilization) devoid of raga (attachment), dvesha (aversion), and moha (delusion).

**How?** **Samasuhdukkhasya** (one who is equal in happiness and sorrow) - **Shuddhatmadhyanotpannaparamasukhamritatriptirūpaikākārasamarasībhāva-balena** (by the strength of the one-pointedness of the state of equanimity, which is the form of supreme bliss-nectar-satisfaction, born from pure self-meditation) **anabhivyaktasukhad rūpaharshavidavikāratvāt** (because of the absence of the manifestation of the modifications of happiness, form, joy, and sorrow).

**Therefore, Samasuhdukkhasya** (one who is equal in happiness and sorrow).

**Here, shuddhoupayoga** (pure utilization) **capable of shubhashubhasanvara** (restraint of auspicious and inauspicious actions) is **bhavasanvara** (restraint of emotions). **Bhavasanvara** (restraint of emotions) is the foundation for **navatarakarmnirōdha** (cessation of new karmas), which is **dravya sanvara** (restraint of matter). This is the meaning. || 142 ||

**Hindi Ta. -** Uthānikā - Further, we will discuss the nature of the general auspicious and inauspicious karma-restraint.

**Anvaya Saha Samanyārtha -** (Jass) Whose (Savvadavvesu) in all substances (Rago Dosō Mohō vā) attachment, aversion, and delusion (Na) are not (Vijjadi) present, that (Samasuhdukkhasya) one who is equal in happiness and sorrow (Bhikkhussa) the virtuous one (Suhan Asuhan) auspicious or inauspicious karma (Nasavdi) do not arise.

**Visheshārtha -** The true nature of the supreme dharma of the jiva is pure emotion, which is the opposite of attachment, aversion, and delusion. That virtuous one, who is a **tapodhana** (one who has wealth of austerities), is endowed with **shuddhoupayoga** (pure utilization) devoid of attachment, aversion, and delusion. He is free from all auspicious and inauspicious thoughts. He is satisfied with the supreme bliss-nectar, which arises from pure self-meditation. He does not allow the modifications of happiness, sorrow, joy, and sorrow to arise within him. Such a virtuous one, who is equal in happiness and sorrow, does not have the inflow of auspicious and inauspicious karma. Here, **shuddhoupayoga** (pure utilization) capable of restraining auspicious and inauspicious emotions is **bhavasanvara** (restraint of emotions). **Bhavasanvara** (restraint of emotions) is the foundation for **navatarakarmnirōdha** (cessation of new karmas), which is **dravya sanvara** (restraint of matter). This is the meaning. || 142 ||

**Visheshēna Sanvarasvarūpākyānāmetat.**

**Jassa Jada Khalu Punnam Jōge Pavam Cha Natthi Viradasa.**
**Sanvaranam Tassa Tada Suhasuh- Kadassa Kammassa.** || 143 ||

**Yasyā Yada Khalu Puṇyam Yōge Pāpam Cha Nāsti Viratasya.**
**Sanvaranam Tasyā Tada Shubhāshubhakṛitasya Karmaṇaḥ.** || 143 ||

**Yasyā Yōgino Viratasya Sarvatō Nivṛttasya Yōge Vāṅmanah Kāyakarmaṇi Shubhapariṇāmarūpam Puṇyam Ashubhapariṇāmarūpam Pāpam Yada Na Bhavati Tasyā Tada Shubhāshubha Bhāvakṛitasya Dravyakarmaṇaḥ Sanvaraḥ Svākāraṇābhāvāt Prasiddhyati.**

**Tadatrā Shubhāshubhapariṇāmanirōdhī Bhāvapuṇyapāpasamvarō Dravyapuṇyapāpasamvarasya Hetuḥ Prādhānō'vadhāranīya iti.** || 143 ||

**Iti Sanvarapadarthavyākhyānam Samāptam.**