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 352

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.. नवपदार्थ-मोक्षमार्ग वर्णन "अज्ज वि तिरयणसुद्धा अप्पा भाएवि लहइ इंदत्तं । लोयंतियदेवत्तं तत्थ चुआ णिव्युदि जंति' | "अंतो णस्थि सुईणं कालो थोओ वयं च दुम्मेहा । तण्णवरि सिक्खियव्वं जं जरमरणं खयं कुणइ ।।१४६।।
इति निर्जरापदार्थव्याख्यानं समाप्तम् । अन्वयार्थ ( यस्य ) जिसे ( मोह; राग: द्वेषः ) मोह, राग और द्वेष ( न विद्यते ) नहीं हैं ( वा ) तथा ( योगपरिकर्म ) योगोंका सेवन नहीं है ( अर्थात् मन-वचन-कायके प्रति उपेक्षा है), ( तस्य । रमाके ( शुभाशुभदहनः । शुभाशुभको जलानेवाली ( ध्यानमय: अग्निः ) ध्यानमय अग्नि ( जायते ) प्रगट होती है।
टीका—यह, ध्यानके स्वरूपका कथन है।
शुद्ध स्वरूपमें अविचलित चैतन्यपरिणति सो यथार्थ ध्यान है। इस ध्यान के प्रगट होनेकी विधि अब कही जाती है—जब वास्तवमें योगी, दर्शनमोहनीय और चारित्रमोहनीयका विपाक पुद्गलकर्म होनेसे उस विपाकको ( अपनेसे भिन्न ऐसे अचेतन ) कर्मोमें संकुचित करे, तदनुसार परिणतिसे उपयोगको व्यावृत्त करके ( -उस विपाकके अनुरूप परिणमनमेंसे उपयोगका निवर्तन करके ), मोही, रागी, और द्वेषी न होनेवाले ऐसे उस उपयोगको अत्यन्त शुद्ध
आत्मामें ही निष्कंपरूपसे लौन करता है, तब उस योगीको, जो कि अपने निष्क्रिय चैतन्यरूप स्वरूपमें विश्रांत है, वचन-मन-कायको नहीं भाता ( अनुभव करता ) और स्वकर्मों में व्यापार नहीं कराता उसे-सकल शुभाशुभ कर्मरूप ईंधनको जलाने में समर्थ होनेसे अग्निसमान ऐसा, परमपुरुषार्थ की सिद्धिका उपायभूत ध्यान प्रगट होता है ।
फिर कहा है किअज्ज वि तिरयणसुद्धा अप्पा झाएवि लहइ इंदत्तं । लोयंतियदेवत्तं तत्थ चुआ णिचुदि जति।। अंतो णत्यि सुईणं कालो थोओ वयं च दुम्मेहा! तण्णवरि सिक्खियव्वं जं जरमरणं खयं कुणइ।।
इन दो उद्धृत गाथाओंमेंसे पहली गाथा श्रीमद्भगवत्कुन्दकुन्दाचार्यदेवप्रणीत, मोक्षप्राभृतकी
अर्थ-- इस समय भी रत्नत्रय से जीव आत्माका ध्यान करके इन्द्रपना तथा लोकांतिकदेवपना प्राप्त करते हैं और वहाँसे चयकर ( मनुष्यभव प्राप्त करके ) निर्वाणको प्राप्त करते हैं।
श्रुतियोंका अंत नहीं है ( - शास्त्रोंका पार नही है ), काल अल्प है और हम दुर्मेध ( अल्पबुद्धि ) हैं, इसलिये वही मात्र सीखनेयोग्य है कि जो जरा-मरणका क्षय करें ।।१४६।।
- इस प्रकार निर्जरा पदार्थका व्याख्यान समाप्त हुआ। __संताo.-अथ पूर्वं यनिर्जराकारणं भणितं ध्यानं तस्योत्पत्तिसामग्री लक्षणं च प्रतिपादयति, जस्स ण विज्जदि-यस्य न विद्यते । स कः । रागो दोसो मोहो व-दर्शनचारित्रमोहोदयजनितदेहा

Translation AI Generated

348
.. Description of the nine substances and the path to liberation "Even now, by purifying the three jewels, one attains Indrahood. From there, by becoming a human, one attains liberation." "The scriptures are endless, time is short, and we are dull-witted. Therefore, only that which destroys old age and death is worth learning." ||146||
Thus ends the explanation of the Nirjara substance.
Anvaya-artha (Yasy) For whom (Moha; Raga: Dvesha) delusion, attachment, and aversion (Na vidyate) do not exist (Va) and (Yoga-parikarma) the practice of yogas is not there (i.e., indifference in mind, speech, and body), (Tasy) for him (Ramake) (Shubhashubha-dahanah) the fire that burns the auspicious and inauspicious (Dhyanamaya: Agni) the fire of meditation (Jayate) manifests.
Commentary—This is a statement about the nature of meditation.
Pure, unwavering, and unchanging consciousness is true meditation. The method of its manifestation is now being described—When a yogi truly experiences the ripening of the karmas that cause delusion in perception and conduct, and he contracts that ripening into karmas (which are inanimate and different from himself), then, according to that ripening, he turns away from the use (i.e., he stops the flow of karmas according to that ripening), and he makes that use, which is not deluded, attached, or averse, completely pure and merges it into the soul. Then, for that yogi, who is resting in his inactive, conscious nature, speech, mind, and body are not pleasing (he does not experience them) and he does not engage in his own actions. Because he is capable of burning all auspicious and inauspicious karmas, which are like fuel, meditation, which is like fire, manifests, and it is the means to achieve the ultimate goal.
Then it is said, "Even now, by purifying the three jewels, one attains Indrahood. From there, by becoming a human, one attains liberation." "The scriptures are endless, time is short, and we are dull-witted. Therefore, only that which destroys old age and death is worth learning."
In these two quoted verses, the first verse is from the Mokshapraabhrut, written by Shrimad Bhagavat Kundakundaacharya Dev.
Meaning—Even now, by meditating on the soul through the three jewels, one attains Indrahood and the state of a Lokantik Dev, and from there, by becoming a human (i.e., by taking birth as a human), one attains liberation.
The scriptures are endless, time is short, and we are dull-witted. Therefore, only that which destroys old age and death is worth learning. ||146||
—Thus ends the explanation of the Nirjara substance. Santao.—Now, previously, the cause of Nirjara was described as meditation. Here, the materials and characteristics of its origin are explained. Jass Na Vijjadi—For whom it does not exist. Who is that? Rago Dosho Moho Va—Attachment, aversion, and delusion, or the body born from the arising of delusion in perception and conduct.