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 348

Tayarर्थ - मोक्षमार्ग वर्णन
३४४
इस तरह नवं पदार्थोंके कहनेवाले दूसरे महाअधिकारमें संवर पदार्थके व्याख्यानसे तीन गाथाएँ पूर्ण हुई । सातवाँ अन्तर अधिकार समाप्त हुआ ।
अथ निर्जरापदार्थव्याख्यानम्
निर्जरास्वरूपाख्यानमेतत् ।
संवरजोगेहिं जुदो तवेहिं जो चिट्ठदे बहुविहेहिं । कम्माणं णिज्जरणं बहुगाणं कुणदि सो णियदं । । १४४ । । संवरयोगाभ्यां युक्तम्तणेभिर्यक्षेणते बहुविधैः ।
कर्मणां निर्जरणं बहुकानां करोति स नियतम् ।। १४४ । ।
शुभाशुभ परिणामनिरोधः संवरः, शुद्धोपयोगो योगः । ताभ्यां युक्तस्तपोभिरनशनावमौदर्यवृत्तिपरिसंख्यानरसपरित्यागविविक्तशय्यासनकायक्लेशादिभेदाद् बहिरङ्गैः प्रायश्चित्तविनयवैयावृत्त्यस्वाध्यायव्युत्सर्गध्यानभेदादन्तरङ्गैश्च बहुविधैर्यश्चेष्टते स खलु बहूनां कर्मणां निर्जर करोति । तदत्र कर्मवीर्यशातनसमर्थो बहिरङ्गान्तरंगतपोभिर्वृहितः शुद्धोपयोगो भावनिर्जरा, तदनुभावनीरसी भूतानामेकदेशसंक्षयः समुपात्तकर्मपुत्लानां द्रव्यनिर्जरेति । । १४४ । ।
अब निर्जरापदार्थका व्याख्यान है।
अन्वयार्थ–[ संवरयोगाभ्याम् युक्तः ] संवर और योगसे ( शुद्धांपयोगसे ) युक्त ऐसा ( यः ) जो जीव (बहुविधैः तपोभि: चेष्टते) बहुविध तपो सहित वर्तता है, ( स ) वह [ नियतम् ] नियमसे (बहुकानाम् कर्मणाम् ) अनेक कर्मोकी निर्जरणं करोति ] निर्जरा करता
हैं ।
टीका - यह, निर्जराके स्वरूपका कथन है ।
संवर अर्थात् शुभाशुभ परिणामका निरोध, और योग अर्थात् शुद्धोपयोग, उनसे ( संवर और योगसे ) युक्त ऐसा जो ( पुरुष ), अनशन, अवमौंदर्य, वृत्तिपरिसंख्यान, रसपरित्याग, विविक्तशय्यासन तथा कायक्लेशादि भेदोंवाले बहिरंग तपों सहित और प्रायश्चित्त, विनय, वैयावृत्य, स्वाध्याय, व्युत्सर्ग तथा ध्यान ऐसे भेदोंवाले अंतरंग तप सहित- इस प्रकार बहुविध तपो सहित वर्तता है वह ( पुरुष ) वास्तवमें अनेक कर्मोकी निर्जरा करता है। इसलिये यहाँ [ इस गाथामें ऐसा कहा कि ] कर्मके वीर्यका ( कर्मकी शक्तिका ) शातन ( नष्ट ) करने में समर्थ तथा बहिरंग अन्तरंग तपोद्वारा वृद्धिको प्राप्त शुद्धोपयोग भावनिर्जरा हैं और उसके प्रभावसे नीरस हुए ऐसे समुपात्त पहिलेके उपार्जित कर्मपुद्गलोंका एकदेश संक्षय सो द्रव्यनिर्जरा है ।। १४४ ।।

Translation AI Generated

## Tayartha - Description of the Path to Liberation
**344**

Thus, in the second great authority, which speaks of new substances, three stanzas are completed with the explanation of the substance of *samvara*. The seventh inner authority is finished.

**Now, the explanation of the substance of *nirjara***

This is the explanation of the nature of *nirjara*.

**[144]**
*He who is united with *samvara* and *yoga*, by means of various austerities, constantly destroys many karmas.*

**Explanation:**

*Samvara* is the cessation of the results of good and bad karma, and *yoga* is pure utilization. He who is united with these two ( *samvara* and *yoga* ), by means of external austerities such as fasting, non-attachment, counting of breaths, renunciation of taste, solitary bed and seat, and bodily austerities, and by means of internal austerities such as atonement, humility, conduct, self-study, renunciation, and meditation - thus, he who engages in various austerities, truly destroys many karmas. Therefore, here [in this stanza, it is said that] pure utilization, which is strengthened by external and internal austerities, is capable of destroying the power of karma, and by its influence, the destruction of a part of the accumulated karmic matter, which has become tasteless, is the destruction of the substance of karma.

**[144]**

Now, there is the explanation of the substance of *nirjara*.

**Meaning:**

[He who is united with *samvara* and *yoga*] He who is united with *samvara* and *yoga* (pure utilization), [by means of various austerities] engages in various austerities, [he] constantly destroys many karmas.

**Commentary:**

This is the statement of the nature of *nirjara*.

*Samvara* means the cessation of the results of good and bad karma, and *yoga* means pure utilization. He who is united with these two (*samvara* and *yoga*), by means of external austerities such as fasting, non-attachment, counting of breaths, renunciation of taste, solitary bed and seat, and bodily austerities, and by means of internal austerities such as atonement, humility, conduct, self-study, renunciation, and meditation - thus, he who engages in various austerities, truly destroys many karmas. Therefore, here [in this stanza, it is said that] pure utilization, which is strengthened by external and internal austerities, is capable of destroying the power of karma, and by its influence, the destruction of a part of the accumulated karmic matter, which has become tasteless, is the destruction of the substance of karma.