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 371

पंचास्तिकाय प्राभृत
३६७
लेपसे रहित तुम्बीकी तरह कर्मोंकी संगति छूटनेसे, एरंडके बीजकी तरह बन्ध के टूटने से व अग्निको शिखाकी तरह ऊर्ध्वगमन स्वभावसे ऊपरको होती है। वे लिख भगवान लोकके आगे, गमनमें कारणभूत धर्मास्तिकायके न होनेसे नहीं जाते हैं- लोकाग्रमें ठहरे हुए इन्द्रियके विषयोंसे अतीत अविनाशी परमसुखको अनंत कालतक भोगते रहते हैं ।। १५३ । ।
इस तरह द्रव्यमोक्षका स्वरूप दो सूत्रोंसे कहा गया । भावमोक्ष व द्रव्यमोक्षके कथनकी मुख्यतासे चार गाथाओंमें दो स्थलोंके द्वारा दशवाँ अन्तर अधिकार पूर्ण हुआ ।
इस प्रकार इस तात्पर्यवृत्तिमें पहले ही "अभिबंदिऊण सिरसा" इस गाथा आदिको लेकर चार गाथाएँ, व्यवहार मोक्षमार्गके कथनकी मुख्यतासे हैं फिर सोलह गाथाओं में जीव पदार्थका व्याख्यान है। फिर चार गाथाएँ अजीव पदार्थके निरूपणमें हैं। फिर तीन गाथाओं में पुण्य पाप आदि सात पदार्थोंकी पीठिकाकी सूचना है। फिर चार गाथाएँ पुण्यपाप दो पदार्थोंके वर्णनके लिये तथा छः गाथाएँ शुभ व अशुभ आस्रवके व्याख्यानके लिये हैं। पश्चात् तीन सूत्र संवर पदार्थके स्वरूप कथनके लिये, फिर तीन गाथाएँ निर्जरा पदार्थके व्याख्यानमें फिर तीन सूत्र बंध पदार्थके कहनेके लिये पश्चात् चार सूत्र मोक्षपदार्थके व्याख्यान करनेके लिये हैं । इस तरह दश अन्तर अधिकारोंके द्वारा पचास गाथाओं में मोक्षमार्गके अंगरूप तथा दर्शन और ज्ञानके विषयरूप जीवादि नव पदार्थोंका कथन है । इस तरह इस कथनको प्रतिपादन करनेवाला दूसरा महाअधिकार समाप्त हुआ ।
अथ मोक्षमार्गप्रपञ्चसूचिका चूलिका
मोक्षमार्गस्वरूपाख्यानमेतत् ।
जीव- सहावं गाणं अप्पडिहद-दंसणं अणण्णमयं । चरियं च तेसु णियदं अत्थित्त-मणिदियं भणियं । । १५४ । । जीवस्वभावं ज्ञानमप्रतिहतदर्शनमनन्यमयम् ।
चारित्रं च तयोर्नियतमस्तित्वमनिन्दितं भणितम् ।। १५४ । ।
जीवस्वभावनियतं चरितं मोक्षमार्गः । जीवस्वभावो हि ज्ञानदर्शने अनन्यमयत्वं च तयोर्विशेषसामान्यचैतन्यस्वभावजीवनिर्वृत्वात् । अथ तयोर्जीवस्वरूप भूतयोर्ज्ञानदर्शनयोर्यन्नयतमवस्थितमुत्पादव्ययध्रौव्यरूपवृत्तिमयमस्तित्वं रागादिपरिणत्यभावादनिन्दितं तच्चरितं तदेव मोक्षमार्ग इति । द्विविधं हि किल संसारिषु चरितं - स्वचरितं परचरितं च, स्वसमयपरसमया

Translation AI Generated

## Pancastikaya Prabhrut
367

Like a gourd freed from its clinging vines, like a castor seed freed from its bondage, and like the flame of a fire ascending upwards by its own nature, they ascend upwards. They do not go to the Lokagra, the realm of the gods, because they lack the Dharmaastikaya, the cause of going. They remain in the Lokagra, enjoying the objects of the senses, the eternal, imperishable, supreme bliss, for an infinite time. || 153 ||

Thus, the nature of Dravya Moksha has been explained in two sutras. With the emphasis on Bhava Moksha and Dravya Moksha, the tenth Antar Adhikar has been completed in four gathas through two locations.

In this Tatparya Vritti, the first four gathas, starting with the gatha "Abhibandiun Siraasa," are primarily about the path of Vyavahar Moksha. Then, sixteen gathas explain the nature of the Jiva substance. Next, four gathas describe the Ajiva substance. Then, three gathas provide an introduction to the seven substances like punya, papa, etc. Following that, four gathas are dedicated to describing the two substances of punya and papa, and six gathas explain the nature of Shubha and Ashubha Asrava. After that, three sutras explain the nature of the Samvara substance, followed by three gathas explaining the Nirjara substance. Then, three sutras describe the Bandha substance, and finally, four sutras explain the Moksha substance. In this way, the ten Antar Adhikars, encompassing fifty gathas, describe the limbs of the path of Moksha, as well as the nine substances like Jiva, which are the subject matter of Darshan and Gyan. Thus, the second Maha Adhikar, which presents this explanation, is complete.

## Ath Mokshamarg Prapancha Suchika Chulika

This is the explanation of the nature of the path of Moksha.

Jiva - the sixth gana, unhindered vision, non-dual nature. Their conduct is established, their existence is blameless, it is said. || 154 ||

Jiva's nature is knowledge, unhindered vision, non-dual nature. Their conduct is established, their existence is blameless, it is said. || 154 ||

The path of Moksha is the conduct established by the nature of the Jiva. The nature of the Jiva is knowledge and vision, which are non-dual in nature, because they are the essence of the Jiva, which is characterized by special and general consciousness. Now, the existence of knowledge and vision, which are the essence of the Jiva, is not subject to change, decay, or destruction, and is free from the influence of attachment, aversion, etc. This is their conduct, and this is the path of Moksha. There are two types of conduct in the world: one's own conduct and the conduct of others. One's own conduct is at one's own time, and the conduct of others is at their time.