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 372

३६८
मोक्षमार्ग प्रपंच सूचिका चूलिका
वित्यर्थः । तत्र स्वभावावस्थितास्तित्वस्वरूपं स्वचरितं परभावावस्थितास्तित्वस्वरूपं परचरितम् यत्स्वभावावस्थितास्तित्वरूपं परभावावस्थितास्तित्वव्यावृत्तत्वेनात्यन्तमनिन्दितं तदत्र साक्षान्मोक्षमार्गत्वेनावधारणीयमिति । । १५४ ॥
अब मोक्षमार्गप्रपंचसूचक चूलिका है ।
अन्वयार्थी--( जीवस्वभाव ) जीवका स्वभाव ( अप्रतिहत ज्ञानम्) अप्रतिहत ज्ञान और ( दर्शनम् ) दर्शन है- ( अनन्यमयम् ) जो कि ( जीवसे ) अनन्यमय हैं। ( तयोः ) उन ज्ञानदर्शनमें (नियतम् ) नियतरूप ( अस्तित्वम् ) अस्तित्व ( अनिन्दितं ) जो कि अनिंदित है( चारित्रं च भणितम् ) उसे ( जिनेन्द्रोंने) चारित्र कहा है ।
टीका—यह, मोक्षमार्गके स्वरूपका कथन है ।
जीवस्वभावमें नियतरूप चारित्र वह मोक्षमार्ग हैं। जीवस्वभाव वास्तवमें ज्ञानदर्शन हैं क्योंकि वे [ जीवसे] अनन्यमय हैं। ज्ञानदर्शनका ( जीवसे ) अनन्यमयपना होने का कारण यह है कि विशेष और सामान्यरूप चैतन्य स्वभावसे जीव निष्पन्न हैं अब जो जीवके स्वरूपभूत ऐसे उन ज्ञानदर्शन में नियत अवस्थित जो उत्पादव्यध्रौव्यरूप वृत्तिमय अस्तित्व तथा रागादिपरिणामके अभाव के कारण अनिंदित वह चारित्र है, वही मोक्षमार्ग है।
संसारियोंमें चारित्र वास्तवमें दो प्रकारका है- ( १ ) स्वचारित्र और ( २ ) परचारित्र, ( १ ) स्वसमय और ( ) परसमय ऐसा अर्थ है। वहाँ, स्वभावमें अवस्थित अस्तित्वस्वरूप ( चारित्र ) वह स्वचारित्र हैं और परभावमें अवस्थित अस्तित्वरूप [ चारित्र ] वह परचारित्र है । उसमेंसे (अर्थात् दो प्रकारके चारित्रमेंसे), स्वभावमें अवस्थित अस्तित्वरूप चारित्र - जो कि परभावमें अवस्थित अस्तित्व से भिन्न होनेके कारण अत्यंत अनिंदित है वह --- - यहाँ साक्षात्
मोक्षमार्गरूप से अवधारना | ।। १५४ ।।
सं०ता०TO - इत ऊर्ध्वं मोक्षावाप्तिपुरस्सरं निश्चयव्यवहारमोक्षमार्गाभिधाने विशेषव्याख्यानेन चूलिकारूपे तृतीयमहाधिकारे "जीवसहाओ णाणं" इत्यादिविंशतिगाथा भवंति । तत्र विंशतिगाथासु मध्ये केवलज्ञानदर्शनस्वभावशुद्ध जीवस्वरूपकथनेन जीवस्वभावनियतचरितं मोक्षमार्ग ' इति कथनेन च "जीवसहाओ णाणं" इत्यादि प्रथमस्थले सूत्रमेकं तदनंतरं शुद्धात्माश्रितः, स्वसमयो मिध्यात्वरागादिविभावपरिणामाश्रितः परसमय इति प्रतिपादनरूपेण "जीवो सहावणियदो" इत्यादि सूत्रमेकं, अथ शुद्धात्मश्रद्धानादिरूपस्वसमयविलक्षणस्य परसमयस्यैव विशेषविवरण मुख्यत्वे 'जो परदव्वं हि' इत्यादि गाथाद्वयं तदनंतरं रागदिविकल्परहितस्वसंवेदनस्वरूपस्य स्वसमयस्यैव पुनरपि विशेषविवरणमुख्यत्वेन 'जो सव्वसंग' इत्यादि गाथाद्वयं, अथ वीतरागसर्वज्ञप्रणीतषड्द्रव्यादिसम्यकृश्रद्धानज्ञानपंचमहाव्रताद्यनुष्ठानरूपस्य व्यवहारमोक्षमार्गस्य निरूपणमुख्यत्वेन " धम्मादी सद्दहणं” इत्यादि पंचमस्थले सूत्रमेकं अथ व्यवहाररत्नत्रयेण साध्यास्याभेदरत्नत्रयस्वरूपनिश्चय

Translation AI Generated

## 368
**Mokshamārga Prapancha Sūchika Chūlikā**

**Vityartha:** There, the existence-form that is situated in its own nature is the self-conduct, and the existence-form that is situated in another's nature is the other-conduct. That which is situated in its own nature, the existence-form, is completely unblameable due to its being different from the existence-form situated in another's nature. This is to be understood here as the direct path to liberation. || 154 ||

Now, this is the Chūlikā that indicates the expanse of the path to liberation.

**Anvayārthī:** (Jīvasvabhāva) The nature of the soul (apratihata jñānam) is unhindered knowledge and (darśanam) vision - (ananayamam) which is (jīvase) non-dual to the soul. (Tayoḥ) In those knowledge and vision (niyatam) there is a constant (astitvam) existence (aninditam) which is unblameable (cāritram ca bhaṇitam) which (Jinendra) has called conduct.

**Tīkā:** This is the statement of the nature of the path to liberation.

The conduct that is constantly present in the nature of the soul is the path to liberation. The nature of the soul is truly knowledge and vision because they are non-dual to the soul. The reason for knowledge and vision being non-dual to the soul is that the soul is born from the nature of consciousness in both its particular and general forms. Now, that which is constantly present in those knowledge and vision, which are the nature of the soul, and which is unblameable due to the absence of the existence that is the form of production and destruction, and the absence of the results of attachment, etc., is conduct. This is the path to liberation.

In worldly beings, conduct is truly of two types: (1) self-conduct and (2) other-conduct. (1) self-time and (2) other-time, this is the meaning. There, the existence-form situated in its own nature (cāritram) is self-conduct, and the existence-form situated in another's nature (cāritram) is other-conduct. Out of these (i.e., out of the two types of conduct), the conduct that is the existence-form situated in its own nature - which is completely unblameable due to being different from the existence-form situated in another's nature - is to be understood here as the direct path to liberation. || 154 ||

**Saṁ. Tā. TO:** From here onwards, in the third great chapter in the form of a Chūlikā, there are twenty gāthās, which are primarily about attaining liberation, and which explain in detail the conduct of certainty, the path to liberation. In those twenty gāthās, the first sūtra, "Jīvasahāo ṇāṇam," etc., is about the nature of the pure soul, which is knowledge and vision, and about the conduct that is constant in the nature of the soul being the path to liberation. Then, the second sūtra, "Jīvo sahāvaṇiyado," etc., is about the self-time, which is based on the pure soul, and the other-time, which is based on the results of false views, attachment, etc. Then, the two gāthās, "Jo paradavvam hi," etc., are primarily about the detailed explanation of the other-time, which is different from the self-time, which is based on faith in the pure soul, etc. Then, the two gāthās, "Jo savvasaṁga," etc., are primarily about the detailed explanation of the self-time, which is the nature of self-awareness without the modifications of attachment, etc. Then, the fifth sūtra, "Dhammādī saddhaṇaṁ," etc., is primarily about the explanation of the conduct of the path to liberation, which is the practice of the six substances, etc., as taught by the omniscient, free from attachment, and the five great vows, etc., based on correct faith and knowledge. Then, the three jewels of conduct are explained, and the nature of the three jewels of certainty, which are the means to achieve them, are explained.