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 366

३६२
नवपदार्थ-मोक्षमार्ग वर्णन आवरणके प्रक्षीणपनेके कारण, अनंत ज्ञानदर्शनसे सम्पूर्ण शुद्धज्ञानचेतनामयपनेके कारण तथा अतीन्द्रियपनेके कारण जो अन्यद्रव्यके संयोग से रहित है और शुद्ध स्वरूपमें अविचलित चैतन्यवृत्तिरूप होनेके कारण जो कथंचित् 'ध्यान' नामके योग्य है ऐसा आत्माका स्वरूप ( आत्माकी निज दशा) पूर्वसंचित कर्मोको शक्तिका शातन ( क्षीणता ) अथवा उनका पतन ( नाश ) देखकर, निर्जराके हेतुरूपसे वर्णन किया जाता है ।।१५२।।
सं० ता०-अथ वेदनीयादिशेषाघातिकर्मचतुष्टयविनाशरूपायाः सकलद्रव्यनिर्जराया: कारणं ध्यानस्वरूपं कथयति,--
"दंसण'' इत्यादि पदखंडनरूपेण व्याख्यान क्रियते । दंसण-णाण-दर्शनज्ञानाभ्यां कृत्वा, समग्गं-परिपूर्णं । किं ? झाणं-ध्यानं । पुनरपि किविशिष्टं । णो आणदव्वसंजुत्त-अन्यद्रव्यसंयुक्तं न भवति । इत्थंभूतं ध्यानं, जायदि णिज्जरहेदू-निर्जराहेतुर्जायते । कस्य । सहावसहिदस्स माहुस्सशुद्धस्वभावसहितस्य साधोरिति । तथाहि । तस्य पूर्वोक्तभावमुक्तस्य केवलिनो निर्विकारपरमानंदैकलक्षणस्वात्मोत्थसुखतृप्तत्वाद्व्यावृत्तहर्षविषादरूपसांसारिकसुखदुःखविक्रियस्य केवलज्ञानदर्शनावरणविनाशादसहायकेवलज्ञानदर्शनसहितं सहजशुद्धचैतन्यपरिणतत्वादिन्द्रियव्यापारादिबहिर्द्रव्यालंबनाभावाच्च परद्रव्यसंयोगरहितं स्वरूपनिश्चलत्वादविचलितचैतन्यवृत्तिरूपं च यदात्मन: स्वरूपं तत्पूर्वसंचितकर्मणां ध्यानकार्यभूतं स्थितिविनाशं गलनं च दृष्ट्वा निर्जरारूपध्यानस्य कार्यकारणमुपचोपचारेण ध्यानं भण्यत इत्यभिप्रायः ।। अत्राह शिष्यः-इदं परद्रव्यालंबनरहितं ध्यान केलिनां भवतु । कस्मात् ? केवलिनामुपचारेण ध्यानमिति वचनात् । चारित्रसारादौ ग्रंथ भणितमास्ते 'छद्मस्थतपोधना: द्रव्यपरमाणुं भावपरमाणुं वा ध्यात्वा केवलाज्ञानमुत्पादयंति' तत्परद्रव्यानंबनरहितं कथं घटत इति । परिहारमाह-द्रव्यपरमाणुशब्देन द्रव्यसूक्ष्मत्वं ग्राह्य, भावपरमाणुशब्देन च भावसूक्ष्मत्वं, न च पुद्गलपरमाणुः । इदं व्याख्यानं सर्वार्थसिद्धिटिप्पणके भणितमास्ते । अस्य संवादवाक्यस्य विवरणं क्रियते। द्रव्यशब्देनात्मद्रव्यं ग्राह्यं तस्य तु परमाणुः । परमाणुरिति कोर्थ: ? रागाधुपाधिरहिता सूक्ष्मावस्था । तस्याः सूक्ष्मत्वं कथमिति चेत् ? निर्विकल्पसमाधिविघयादिति द्रव्यपरमाणुशब्दस्य व्याख्यानं । भावशब्देन तु तस्यैवात्मद्रव्यस्य स्वसंवेदनज्ञानपरिणामा ग्राह्यः तस्य भावस्य परमाणुः । परमाणुरिति कोर्थः रागादिविकल्परहिता सूक्ष्मावस्था । तस्याः सूक्ष्मत्वं कथमिति चेत् ? इंद्रियमनोविकल्पाविषयत्वादिति भावपरमाणुशब्दस्य व्याख्यानं ज्ञातव्यं । अयमत्र भावार्थ: प्राथमिकानां चित्तस्थिरीकरणार्थ विषयाभिलाषरूपध्यानवंचनार्थं च परंपरया मुक्तिकारणं पंचपरमेष्ठ्यादि परद्रव्यं ध्येयं भवति दृढतरध्यानाभ्यासेन चित्ते स्थिरे जाते सति निजशुद्धात्मस्वरूपमेव ध्येयं । तथा चोक्तं श्रीपूज्यपादस्वामिभि: निश्चयध्येयव्याख्यानं । "आत्मानमात्मा आत्मन्येवात्मनासौ क्षणमुपजनयन्सन् स्वयंभूः प्रवृत्तः' । अस्य व्याख्यानं क्रियते । आत्मा कर्ता आत्मानं कर्मतापन्नं आत्मन्येवाधिकरणभूते अत्माना करणभूतेन असौ प्रत्यक्षीभूतात्मा क्षणमन्तमुहूर्तमुपजनयन धारयन् सन् स्वयंभूः प्रवृत्तः सर्वज्ञो जात इत्यर्थः । इति परस्परसापेक्षनिश्चयव्यवहारनयाभ्यां साध्यसाधकभावं ज्ञात्वा ध्येयविषये विवादो न कर्तव्य: ।।१५२।।

Translation AI Generated

## 362

The nature of the soul (the soul's own state), which is worthy of being called 'Dhyana' (meditation) because it is devoid of association with other substances due to the shedding of the covering of the nine substances and the path to liberation, due to the infinite knowledge and perception, due to the complete pure knowledge consciousness, and due to the transcendental nature, is described as the cause of the exhaustion (diminution) of the power of the karmas accumulated in the past or their fall (destruction), as the cause of exhaustion. ||152||

**Commentary:**

Here, the text explains the nature of Dhyana (meditation) as the cause of the exhaustion of all substances, which is the destruction of the four types of karmas that are the cause of the remaining sensations, etc.

The explanation is given in the form of refutation of the words "Dansa" etc. By "Dansa" and "Nana" (knowledge) and "Darsana" (perception), what is meant is complete (perfect) Dhyana (meditation). Again, what is the specific nature of this Dhyana? It is not associated with any other substance. Such Dhyana is the cause of exhaustion. Of whom? Of the soul, which is associated with its own pure nature.

Indeed, the liberated Kevali (omniscient being), having attained the state described earlier, is free from all modifications and is characterized by supreme bliss, and is satisfied with the happiness arising from his own nature. Due to the destruction of the covering of knowledge and perception, he has inherent pure knowledge and perception, and due to the transformation of his consciousness into pure consciousness, he is free from the activities of the senses and the dependence on external substances. Therefore, his nature is devoid of association with other substances, and is characterized by unwavering consciousness. Seeing the destruction of the state and the melting away of the karmas accumulated in the past, which are the cause of Dhyana, this nature of the soul is called Dhyana, in a metaphorical sense.

**Objection:**

The disciple asks, "This Dhyana, which is devoid of dependence on other substances, may be for the Kevalis (omniscient beings). Why? Because it is said that Dhyana is metaphorical for the Kevalis. In the texts like "Charitra Sara", it is said that "those who are in the state of hypocrisy, meditate on the substance atom or the state atom, and produce Kevala Jnana (omniscient knowledge)". How can this be devoid of dependence on other substances?"

**Resolution:**

The text says that the word "substance atom" refers to the subtle nature of the substance, and the word "state atom" refers to the subtle nature of the state. It is not the pudgala atom. This explanation is given in the "Sarvartha Siddhi" commentary.

The explanation of this dialogue is as follows: The word "substance" refers to the soul substance. Its atom is the state that is free from attachment and aversion. What is the meaning of "atom"? It is the subtle state. How is it subtle? It is subtle because it is beyond the reach of the state of samadhi without discrimination. This is the explanation of the word "substance atom".

The word "state" refers to the state of self-awareness and knowledge of the soul substance. Its atom is the state that is free from attachment, aversion, etc. What is the meaning of "atom"? It is the subtle state that is free from attachment, aversion, etc. How is it subtle? It is subtle because it is beyond the reach of the senses and the mind. This is the explanation of the word "state atom".

The meaning here is that for the initial stabilization of the mind, and for the purpose of deceiving the mind with the desire for objects, the liberated beings, the five supreme beings, etc., are to be meditated upon. When the mind becomes stable through intense meditation, then one should meditate on one's own pure soul nature.

Thus, it is said by Sri Pujyapada Swami in the explanation of "Nischya Dhyeya" (object of meditation): "The soul, being the doer, meditates on the soul, which is the object of action, with the soul as the instrument, and thus becomes omniscient."

The explanation of this is as follows: The soul, being the doer, meditates on the soul, which is the object of action, with the soul as the instrument, and thus becomes omniscient.

Therefore, knowing the relationship between the means and the end, and the relationship between the object of meditation and the meditator, there should be no dispute about the object of meditation. ||152||