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 351

पंचास्तिकाय प्राभृत निश्चयन गुणगुणिनोरभेदाद्विशिष्टभेदज्ञानपरिणतत्वादात्मापि ज्ञाने । सो-स: पूर्वोक्तलक्षण: परमात्मध्यानं ध्याता । किं करोति ? संधुणोदि कम्मरयं---संधुनोति कर्मरजो निर्जरयतीति । अत्र वस्तुवृत्त्या ध्यानं निर्जराकारणं व्याख्यामिति सूत्रतात्पर्य ।।१४५।।
हिन्दी ता०-उत्थानिका-आगे प्रकट करते हैं कि आत्मध्यान ही मुख्यतासे कर्मोकी निर्जराका कारण है
अन्वय सहित सामान्यार्थ-( जो) ( संवरेण जुत्तो) संवरसे युक्त होकर ( अप्पट्ठपसाधगो) आत्माके स्वभावका साधनेवाला ( हि) निश्चयसे ( अप्पाणं) आत्माको ( मुणिऊण } जानकरके ( णियदं) निश्चल होकर [णाणं] आत्माके ज्ञानको [ झादि] ध्याता है ( सो) वह [ कम्मरयं ] कर्मोंकी रजको [ संधुणोदि ] दूर करता है।
विशेषार्थ-जो कोई शुभ व अशुभ रागादिरूप आस्रवभावोंको रोकता हुआ संवर भावसे युक्त है तथा त्यागने योग्य व ग्रहण करने योग्य तत्त्वको समझकर अन्य प्रयोजनोंसे अपनेको हटाकर शुद्धात्मानुभवरूप केवल अपने कार्यका साधनेवाला है व जो सर्व आत्माके प्रदेशोंमें निर्विकार नित्य, आनन्दमय एक आकारमें परिणमन करते हुए आत्माको रागादि विभाव भावोंसे रहित स्वसंवेदन ज्ञानके द्वारा जानकर निश्चल आत्माकी प्राप्तिरूप निर्विकल्प ध्यानसे निश्चयसे गुण गुणीके अभेदसे विशेष भेदज्ञानमें परिणमनस्वरूप ज्ञानमय आत्माको ध्याता है सो परमात्माध्यानका ध्यानेवाला कर्मरूप रजकी निर्जरा करता है । वास्तवमें ध्यान ही निर्जराका कारण है ऐसा इस सूत्रमें व्याख्यान किया गया है यह तात्पर्य है ।। १४५।।
ध्यानस्वरूपाभिधानमेतत् । जस्स ण विज्जदि रागो दोसो मोहो व जोग-परिकम्मो । तस्स सुहासुह-डहणो झाण-मओ जायए अगणी ।।१४६।।
यस्य न विद्यत्ते रागो द्वेषो मोहो वा योगपरिकर्म ।
तस्य शुभाशुभदहनो ध्यानमयो जायते अग्निः ।। १४६।। शुद्धस्वरूपेऽविचलितचैतन्यवृत्तिर्हि ध्यानम् । अथास्यात्मलाभविधिरभिधीयते । यदा खलु योगी दर्शनचारित्रमोहनीयविपाकं पुदलकर्मत्वात् कर्मसु संहृत्य, तदनुवृत्ते: व्यावृत्त्योपयोगममुह्यन्तमरज्यन्तमद्विषन्तं चात्यन्तशुद्ध एवात्मनि निष्कम्पं निवेशयति, तदास्य निष्क्रिय चैतन्यरूपस्वरूपविश्रान्तस्य वाङ्मन: कायानभावयतः स्वकर्मस्वव्यापारयतः सकलशुभाशुभकर्मेन्धनदहनसमर्थत्वात् अग्निकल्पं परमपुरुषार्थसिद्ध्युमायभूतं ध्यानं जायते इति । तथा चोक्तम्

Translation AI Generated

The soul, through the knowledge of the distinct unity of the qualities and the qualified, which is the result of the knowledge of the distinct unity, becomes the meditator. The meditator is the one who has the characteristics mentioned earlier and meditates on the Supreme Soul. What does he do? He destroys the karma - he destroys the karma dust. Here, the meaning of the sutra is that meditation is the cause of the destruction of karma. ||145||

The Hindi translation states that meditation is the main cause of the destruction of karma.

The general meaning with the word order: (He) (who is united with restraint) united with restraint (who is the seeker of the nature of the soul) the seeker of the nature of the soul (by) by certainty (himself) the soul (knowing) knowing (steady) steady [knowledge] the knowledge of the soul [is] is the meditator (he) he [karma] the dust of karma [destroys] destroys.

The specific meaning: Whoever is united with the restraint of good and bad passions, etc., and who, understanding the essence of what is to be abandoned and what is to be accepted, removes himself from other purposes and becomes the seeker of the pure soul experience, and who, knowing the soul as the eternal, blissful, one form, free from passions, etc., through the knowledge of self-awareness, becomes steady in the soul, and who meditates on the soul with the unwavering meditation of the attainment of the steady soul, which is the result of the knowledge of the distinct unity of the qualities and the qualified, becomes the meditator of the Supreme Soul. He destroys the karma dust. In fact, meditation is the cause of the destruction of karma. This is the meaning of this sutra. ||145||

This is the explanation of the nature of meditation. For one who does not have passion, hatred, delusion, or the karma of the path, the fire of meditation, which burns good and bad karma, arises. ||146||

For one who does not have passion, hatred, delusion, or the karma of the path, the fire of meditation, which burns good and bad karma, arises. ||146||

The pure, unwavering consciousness is meditation. Now, the method of attaining the soul is explained. When the yogi, due to the karma of the path, has collected the karma of seeing, conduct, and delusion, and then, turning away from the continuation of that karma, he places himself in the pure soul, free from attachment, aversion, and hatred, with unwavering steadiness, then, because his consciousness, which is the form of inaction, is at rest, his speech, mind, and body, engaged in their own work, are capable of burning all good and bad karma as fuel, and meditation, which is like fire, arises, which is the cause of the attainment of the highest goal. Thus it is said: