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 368

३६४
नवपदार्थ-मोक्षमार्ग वर्णन इन्द्रिय और मनके विकल्पोंका विषय नहीं है । ऐसा भाव परमाणुका ध्याख्यान जानना योग्य है।
यहाँ यह भाव है कि प्रथम अवस्थाके शिष्यों के लिये अपने चित्तको स्थिर करनेके लिये, तथा विषयाभिलाषा रूप ध्यानसे बचनेके लिये परम्परा मुक्तिके कारण ऐसे पंचपरमेष्ठी आदि परद्रव्य ध्यान करने योग्य होते हैं, परन्तु जब दृढतर ध्यानके अभ्याससे चित्त स्थिर हो जाता है तब अपना शुद्ध आत्मस्वरूप ही ध्यान करनेके योग्य है । ऐसा ही श्री पूज्यपादस्वामीने निश्चय ध्येयका व्याख्यान किया है "आत्मानमात्मा आत्मन्येवात्मनासौ क्षणमुपजनयन् सन् स्वयंभूः प्रवृत्तः" इस सूत्रका व्याख्यान यह है-जो आत्मा अपने ही आत्माको अपने ही आत्मामें, अपने ही आत्माके द्वारा क्षणमात्र भी-अर्थात् एक अन्तर्मुहूर्त भी प्रत्यक्ष रूपसे धारण करता है या अनुभव करता है, सो स्वयं सर्वज्ञ हो जाता है।
इस तरह परस्पर अपेक्षा सहित निश्चय तथा व्यवहारनयसे साध्य व साधक भावको जानकर ध्येयके सम्बन्धमें विवाद नहीं करना योग्य है ।।१५२।।
द्रव्यमोक्षस्वरूपाख्यानमेतत् । जो संवरेण जुत्तो णिज्जर-माणोध सव्व-कम्माणि । ववगद-वेदाउस्सो मुयदि भवं तेण सो मोक्खो ।।१५३।।
यः संवरेण युक्तो निर्जरयन्नथ सर्वकर्माणि ।
व्यपगतवेद्यायुष्को मुश्चति भवं तेन स मोक्षः ।।१५३।। अथ खलु भगवतः केवलिनो भावमोक्षे सति प्रसिद्धपरमसंवरस्योत्तरकर्मसन्ततौ निरुद्धायां परमनिर्जराकारणध्यानप्रसिद्धौ सत्यां पूर्वकर्मसंततौ कदाचित्स्वभावेनैव कदाचित्समुद्घातविधानेनायुः कर्मसमभूतस्थित्यामायुःकर्मानुसारेणैव निर्जीर्यमाणायामपुनर्भवाय तद्भवत्याग' समये वेदनीयायुर्नामगोत्ररूपाणां जीवेन सहात्यन्तविश्लेष; कर्मपुद्गलानां द्रव्यमोक्षः ।।१५३।।
इति मोक्षपदार्थव्याख्यानं समाप्तम्।। समाप्तं च मोक्षमार्गावयवरूपसम्यग्दर्शनज्ञानविषयभूतनवदार्थव्याख्यानम् ।।
अन्वयार्थ—( यः संवरेण युक्तः ) जो संवरसे युक्त है ऐसा ( केवलज्ञानप्राप्त ) जीव ( निर्जरयन् अथ सर्वकर्माणि ) सर्वकर्मों की निर्जरा करता हुआ [ व्यपगतवेद्यायुष्क: ] वेदनीय
और आयु रहित होकर [भवं मुश्चति ] भवको ( नामकर्म गोत्र कर्मको) छोड़ता है, [ तेन] इसलिये ( स: मोक्षः ) वह मोक्ष है।

Translation AI Generated

## 364
The description of the nine substances and the path to liberation is not the subject of the senses and mind. It is worthy to know the contemplation of the atom as a feeling.
Here, the feeling is that for the first stage disciples, in order to stabilize their mind and to avoid the attention of the form of desire for objects, the tradition is worthy of contemplating the five supreme beings, etc., but when the mind becomes stable through the practice of stronger contemplation, then one's pure self-nature is worthy of contemplation. Similarly, Sri Pujyapada Swami has explained the meaning of the object of contemplation: "Ātmānāmātma ātmānyevātmānāsau kṣaṇamupjanayan san svayambhūḥ pravṛttaḥ." The explanation of this sutra is: The soul that perceives its own soul in its own soul, by its own soul, even for a moment - that is, even for a single inner moment - becomes omniscient.
In this way, knowing the meaning of the object and the means, which are mutually dependent, and the practical and theoretical perspectives, it is not worthy to argue about the object. || 152 ||
This is the explanation of the nature of liberation of substance. The one who is endowed with restraint, who destroys all actions, who is free from the karmas of vedaniya and ayus, is liberated from existence by that, that is liberation. || 153 ||
Now, when the liberated one, the Kevalin, has attained liberation of feeling, the restraint of the supreme restraint, which is well-known, is established in the continuity of the subsequent karmas, and the contemplation of the supreme destruction, which is the cause of destruction, is well-known, then in the continuity of the previous karmas, sometimes by nature itself, sometimes by the method of destruction, the ayus karma becomes equal to the lifespan, and the ayus karma is destroyed according to its own nature, and at the time of giving up that existence, the complete separation of the karmas of vedaniya, ayus, name, and lineage from the soul; the liberation of substance of the karma particles. || 153 ||
Thus ends the explanation of the substance of liberation. || Thus ends the explanation of the nine substances, which are the subject of right faith, right knowledge, and right conduct, which are the components of the path to liberation. ||
Meaning of the verse: (The one who is endowed with restraint) The soul who is endowed with restraint (having attained perfect knowledge) (destroys all actions) destroys all karmas, (being free from the karmas of vedaniya and ayus) being free from the karmas of vedaniya and ayus, (is liberated from existence) is liberated from existence (by that) by that, (that is liberation) that is liberation.