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 365

पंचास्तिकाय प्राभत ज्ञानादि स्वरूप हूँ इत्यादि भावना स्वरूप आत्माके आश्रित धर्मध्यानको पाकर आगममें कहे हुए क्रमसे असंयत सम्यग्दृष्टि आदि को लेकर चार गुणस्थानोंमें मध्यमेंसे किसी भी गुणस्थानमें दर्शनमोहको क्षयकर क्षायिक सम्यग्दृष्टि हो जाता है। फिर मुनि अवस्थामें अपूर्वकरण आदि गुणस्थानोंमें चढ़कर आत्मा सर्व कर्म प्रकृति आदिसे भिन्न है ऐसे निर्मल विवेकमयी ज्योतिरूप प्रथम शुक्लध्यानका अनुभव करता है। फिर रागद्वेष रूप चारित्र मोहके उदयके अभाव होनेपर निर्विकार शुद्धात्मानुभव रूप धीतराग चारित्रको प्राप्त कर लेता है जो चारित्र मोहके नाश करने में समर्थ है । इस वीतराग चारित्रके द्वारा मोहकर्मका क्षय कर देता है-मोहके क्षयके पीछे क्षीण कषाय नाम बारहवें गुणस्थानमें अन्तर्मुहूर्त काल ठहर कर दूसरे शुक्लध्यानको ध्याता है । इस ध्यानसे ज्ञानावरण, दर्शनावरण व अन्तराय इन तीन यातिया कर्मोको एकसाथ इस गुणस्थानके अन्तमें जड़ मूलसे दूरकर केवलज्ञान आदि अनंत-चतुष्टयस्वरूप भाव मोक्षको प्राप्त कर लेता है। यह भाव है ।।१५० - १५१।।
इस प्रकार भावमोक्षका स्वरूप कहते हुए दो गाथाएँ कहीं ! द्रव्यकर्ममोक्षहेतुपरमनिर्जराकारणध्यानाख्यानमेतत् । दंसण-णाण-समग्गं झाणं णो अण्ण-दव्य-संजुत्तं । जायदि णिज्जर-हेदू सभाव-सहिदस्स साधुस्स ।।१५२।।
दर्शनज्ञानसमग्रं ध्यानं नो अन्यद्रव्यसंयुक्तम् ।
जायते निर्जराहेतुः स्वभावसहितस्य साधोः ।। १५२।। एवमस्य खलु भावमुक्तस्य भगवतः केवलिनः स्वरूपतृप्तत्वाद्विश्रान्तसुखदुःखकर्मविपाककृतविक्रियस्य प्रक्षीणावरणत्वादनन्तज्ञानदर्शनसंपूर्णशुद्धज्ञानचेतनामयत्वादतीन्द्रियत्वात् चान्यद्रव्यसंयोगवियुक्तं शुद्धस्वरूपेऽविचलितचैतन्यवृत्तिरूपत्वात्कथञ्चिद्धयानव्यपदेशार्हमात्मनः स्वरूपं पूर्वसंचितकर्मणां शक्तिशातनं पतनं वा विलोक्य निर्जराहेतुत्वेनोपवर्यत इति ।।१५२।।
अन्वयार्थ-( स्वभावसहितस्य साधोः ) स्वभावसहित साधुको ( -स्वभाव परिणत केवलीभगवानको ) ( दर्शनज्ञानसमग्रं ) दर्शनज्ञानसे सम्पूर्ण और ( नो अन्यद्रव्यसंयुक्तम् ) अन्यद्रव्यसे असंयुक्त ऐसा ( ध्यानं ) ध्यान ( निर्जराहेतु: जायते ) निर्जराका हेतु होता है।
टीका-यह, द्रव्यकर्ममोक्षके हेतुभूत ऐसी परम निर्जराके कारणभूत ध्यानका कथन है । ___ इस प्रकार वास्तवमें इन ( -पूर्वोक्त ) भावमुक्त ( -भावमोक्षवाले ) भगवान केवलीकोकि जिन्हे स्वरूपतृप्तमनेके कारण कर्मविपाककृत सुखदुःखरूप विक्रिया नष्ट हो गई है उन्हें

Translation AI Generated

The soul, which is of the nature of knowledge, etc., and is the essence of the five astikayas, attains the state of Dharma-dhyana, which is the essence of the soul. In the Agamas, it is said that the soul, by taking the path of the four Gunasthanas, starting from the state of Asanyata Samyagdristi, etc., destroys the Darshan-moha in any of the Gunasthanas and becomes Kshayika Samyagdristi. Then, in the Muni state, the soul ascends to the Gunasthanas of A-purvakarana, etc., and experiences the first Shukla-dhyana, which is the pure, luminous, and discerning knowledge that the soul is distinct from all karmas, their natures, etc. Then, due to the absence of the arising of raga, dvesha, charitra, and moha, the soul attains the state of Dhi-traga-charitra, which is the experience of the pure, unchanging soul and is capable of destroying charitra-moha. Through this Vitraga-charitra, the soul destroys moha-karma. After the destruction of moha, the soul dwells in the twelfth Gunasthan, called Kshina-kashaya, for a moment and contemplates the second Shukla-dhyana. Through this dhyana, the soul destroys the three karmas of Jnana-avaran, Darshan-avaran, and Antaraya at the end of this Gunasthan, completely and permanently, and attains liberation, which is the state of infinite knowledge, etc., the essence of the four infinite qualities. This is the essence. || 150 - 151 ||

Thus, two verses have been spoken about the nature of liberation. This is the explanation of the dhyana, which is the cause of the destruction of the karmas and the liberation of the soul.

Darshan-nana-samaggam jhanam no anna-davy-sanjuttam.
Jayadi nijjar-hedu sabhav-sahidasa sadhussa. || 152 ||

Darshan-jnana-samagram dhyanam no anya-dravya-sanjuktam.
Jayate nirjara-hetuh svabhava-sahitasya sadhoh. || 152 ||

Thus, for the liberated Bhagavan Kevali, who is satisfied with his own nature, whose actions are exhausted due to the destruction of the karmas, whose coverings are destroyed, whose knowledge and vision are infinite, whose consciousness is pure, who is beyond the senses, who is free from association with other substances, whose nature is unchanging and luminous, and whose essence is not worthy of being called dhyana, how can his essence be described as the cause of destruction, seeing the fall of his accumulated karmas, their power, and their destruction? || 152 ||

Anvaya-artha: (Svabhava-sahitasya sadhoh) The liberated Bhagavan Kevali, who is endowed with his own nature, (darshan-jnana-samagram) whose knowledge and vision are complete, and (no anya-dravya-sanjuktam) who is not associated with any other substance, (dhyanam) his dhyana (nirjara-hetuh jayate) is the cause of destruction.

Tika: This is the explanation of the dhyana, which is the cause of the ultimate destruction of the karmas and the liberation of the soul. Thus, in reality, this liberated Bhagavan Kevali, who has attained liberation, whose actions are exhausted due to the destruction of the karmas, whose coverings are destroyed, whose knowledge and vision are infinite, whose consciousness is pure, who is beyond the senses, who is free from association with other substances, whose nature is unchanging and luminous, and whose essence is not worthy of being called dhyana, how can his essence be described as the cause of destruction, seeing the fall of his accumulated karmas, their power, and their destruction? || 152 ||