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 362

३५८
नवपदार्थ-मोक्षमार्ग वर्णन कर्मणामभावेन च सर्वज्ञः सर्वलोकदर्शी च।
प्राप्नोतीन्द्रियरहितमव्याबाधं सुखमनन्तम् ।।१५१।। आस्रवहेतुर्हि जीवस्य मोहरागद्वेषरूपो भावः । तदभावो भवति ज्ञानिनः । तदभावे भवत्यासवभावाभावः। आस्रवभावाभावे भवति कर्माभावः । कर्माभावेन भवति सार्वज्ञ सर्वदर्शित्वमव्याबाधमिन्द्रियव्यापारातीतमनन्तसुखत्वञ्चेति । स एष जीवन्मुक्तिनामा भावमोक्षः । कथमिति चेत् ? भावः खल्वत्र विवक्षित: कर्मावृतचैतन्यस्य क्रमप्नवर्तमानज्ञप्तिक्रियारूपः । स खलु संसारिणोऽनादिमोहनीयकोदयानुवृत्तिवशादशुद्धो द्रव्यकर्मानवहेतुः । स तु ज्ञानिनो मोहरागद्वेषानुवृत्तिरूपेण प्रहीयते । ततोऽस्य आस्रवभावो निरुद्ध्यते । ततो निरुद्धाञवभावस्यास्य मोहक्षयेणात्यन्तनिर्विकारमनादिमुद्रितानन्तचैतन्यवीर्यस्य शुद्धज्ञप्तिक्रियारूपेणान्तर्मुहूर्तमतिवाह्य युगपज्ज्ञानदर्शनावरणान्तरायक्षयेण कथञ्चित् कूटस्थज्ञानत्वमवाप्य ज्ञप्तिक्रियारूपे क्रमप्रवृत्त्यभावाझावकर्म विनश्यति । ततः कर्माभावे स हि भगवान्सर्वज्ञः सर्वदर्शी व्युपरतेन्द्रियव्यापाराव्याबाधानन्तसुखश्च नित्यमेवावतिष्ठते । इत्येष भावकर्ममोक्षप्रकार: द्रव्यकर्ममोक्षहेतुः परमसंवरप्रकारश्च ।। १५० - १५१।।
अब मोक्षपदार्थका व्याख्यान है।
अन्वयार्थ-( हेत्वभावे ) [ मोहरागद्वेषरूप] हेतुका अभाव होनेसे ( ज्ञानिनः ) ज्ञानीको ( नियमात् ) नियमसे ( आस्रवनिरोध: जायते ) आस्रवका निरोध होता है ( तु ) और ( आस्रवभावेन विना ) आस्वभावके अभावमें ( कर्मणः निरोधः जायते ) कर्मका निरोध होता है । (च) और ( कर्मणाम् अभावेन ) काँका अभाव होनेसे वह ( सर्वज्ञः सर्वलोकदी च ) सर्वज्ञ तथा सर्वलोकदर्शी होता हुआ ( इन्द्रियरहितम् ) इन्द्रियरहित, ( अव्याबाधम् ) अव्याबाध, ( अनन्तम् सुखम् प्राप्नोति ) अनंत सुखको प्राप्त करता है।
टीका-यह, द्रव्यकर्ममोक्षके हेतुभूत परम-संवररूपसे भावमोक्षके स्वरूपका कथन है :
आस्रवका हेतु वास्तवमें जीवका मोहरागद्वेषरूप भाव है। ज्ञानीको उसका अभाव होता हैं । उसका अभाव होनेसे आस्रवभावका अभाव होता है । आस्रवभावका अभाव होनेसे कर्मका अभाव होता है । कर्मका अभाव होनेसे सर्वज्ञता, सर्वदर्शिता और अव्याबाध इन्द्रियव्यापारातीत अनंत सुख होता है। सो यह जीवन्मुक्ति नामका भावमोक्ष है। 'किस प्रकार ?' ऐसा प्रश्न किया जाये तो निम्नानुसार स्पष्टीकरण है-
___ यहाँ जो 'भाव' विवक्षित है वह कर्मावृत ( कसे आवृत हुए ) चैतन्यकी क्रमसे प्रवर्तनेवाली ज्ञप्तिक्रियारूप है ! वह भाव वास्तवमें संसारीके अनादि कालसे मोहनीयकर्मके उदयके अनुसरणके वशसे अशुद्ध है तथा द्रव्यकर्मास्रवका हेतु है । परन्तु वही भाव ज्ञानीके मोहरागद्वेषवाली परिणतिरूपसे प्रहानिको ( प्रकृष्ट हानि को ) प्राप्त होता है, इसलिये उसके

Translation AI Generated

## Translation:

**358**

**Verse 151:**

By the absence of karma, the omniscient, the seer of all worlds, attains endless, unobstructed, and sensory-free bliss.

**Explanation:**

The cause of inflow (āsrava) is the feeling of attachment, aversion, and delusion in the soul. The wise one is devoid of this feeling. By the absence of this feeling, there is an absence of inflow. By the absence of inflow, there is an absence of karma. By the absence of karma, there is omniscience, the ability to see all worlds, unobstructed sensory activity, and infinite bliss. This is the state of liberation of the soul, known as jīvanmukti.

**How?**

The "feeling" referred to here is the activity of knowledge, which is the continuous functioning of the soul covered by karma. This feeling is impure for the worldly being due to the influence of the karmic force of delusion, which has been accumulating since beginningless time. However, this feeling is destroyed in the wise one by the cessation of attachment, aversion, and delusion. Therefore, the inflow is stopped. By the cessation of inflow, the karmic force of delusion is completely destroyed. The infinite, pure, and beginningless energy of the soul, which is free from all modifications, then manifests as the activity of knowledge. This activity transcends the limitations of time and space, and by the destruction of the veils of knowledge and vision, the wise one attains the state of perfect knowledge. Due to the absence of the continuous functioning of knowledge, the karmic force is destroyed. By the absence of karma, the wise one becomes omniscient, the seer of all worlds, free from sensory activity, unobstructed, and eternally blissful.

This is the type of liberation of the soul, which is the cause of the liberation of the substance, and the highest form of restraint.

**Verse 150-151:**

Now, the explanation of the concept of liberation.

**Meaning:**

By the absence of the cause (attachment, aversion, and delusion), the wise one naturally experiences the cessation of inflow. By the absence of inflow, there is the cessation of karma. By the absence of karma, the wise one becomes omniscient, the seer of all worlds, sensory-free, unobstructed, and attains infinite bliss.

**Commentary:**

This explains the nature of liberation of the soul, which is the highest form of restraint, the cause of the liberation of the substance.

The cause of inflow is indeed the feeling of attachment, aversion, and delusion in the soul. The wise one is devoid of this feeling. By the absence of this feeling, there is an absence of inflow. By the absence of inflow, there is an absence of karma. By the absence of karma, there is omniscience, the ability to see all worlds, unobstructed sensory activity, and infinite bliss. This is the state of liberation of the soul, known as jīvanmukti.

"How?" If this question is asked, the explanation is as follows:

The "feeling" referred to here is the activity of knowledge, which is the continuous functioning of the soul covered by karma. This feeling is impure for the worldly being due to the influence of the karmic force of delusion, which has been accumulating since beginningless time. However, this feeling is destroyed in the wise one by the cessation of attachment, aversion, and delusion. Therefore, the inflow is stopped. By the cessation of inflow, the karmic force of delusion is completely destroyed. The infinite, pure, and beginningless energy of the soul, which is free from all modifications, then manifests as the activity of knowledge. This activity transcends the limitations of time and space, and by the destruction of the veils of knowledge and vision, the wise one attains the state of perfect knowledge. Due to the absence of the continuous functioning of knowledge, the karmic force is destroyed. By the absence of karma, the wise one becomes omniscient, the seer of all worlds, free from sensory activity, unobstructed, and eternally blissful.