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 374

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मोक्षमार्ग प्रपंच सूचिका चूलिका किंपि' ।।१५४।। एवं जीवस्वभावकथनेन जावस्वभावानयतचरितमव मोक्षमार्ग इति कथनेन च प्रथमस्थले गाथा गाता।
पीठिका-इसके आगे मोक्षप्राप्तिके मुख्य कारण निश्चय व व्यवहार मोक्षमार्गमय चूलिका रूप विशेष व्याख्यान में तीसरा महा अधिकार है, जिसमें "जीवसहाओ णाणं" इत्यादि बीस गाथाएँ हैं । इन बीस गाथाओंके मध्यमें केवलज्ञान, केवलदर्शन स्वभाव शुद्ध जीयका स्वरूप कथन करते हुए जीवके स्वभावमें स्थिरतारूप चारित्र है सो ही मोक्षमार्ग है, ऐसा कहते हुए "जीवसहाओ णाणं" इत्यादि प्रथम स्थलमें सूत्र एक, फिर शुद्धात्माके आश्रित स्वसमय है तथा मिथ्यात्व व रागादि विभाव परिणामोंके आश्रित परसमय है ऐसा कहते हुए "जीवसहाव णियदो" इत्यादि सूत्र एक है। फिर शुद्धात्माके अद्धान आदि रूप स्वसमय है उससे विलक्षण परसमय है उसीका ही विशेष वर्णन करनेकी मुख्यता से "जो परदव्वेहि" इत्यादि गाथा दो हैं, पश्चात् रागादि विकल्पोंसे रहित स्वसंवेदन स्वरूप स्वसमयका ही फिर भी विशेष खुलासा करनेकी मुख्यतासे "जो सव्वसंग" इत्यादि गाथाएँ दो हैं फिर वीतराग सर्वज्ञ द्वारा कहे हुए छः द्रव्यादिके सम्यक् श्रद्धान, ज्ञान व पंच महाव्रत आदि चारित्ररूप व्यवहार मोक्षमार्गके निरूपणकी मुख्यतासे "धम्मादी सद्दहणं' इत्यादि पाँचवें स्थलमें सूत्र एक है । फिर व्यवहार रत्नत्रय द्वारा साधने योग्य अभेद रत्नत्रय स्वरूप निश्चय मोक्षमार्गको कहते हुए "णिच्छयणयेण' इत्यादि गाथाएँ दो हैं। फिर जिसको शुद्ध आत्माकी भावनासे उत्पन्न अतींद्रिय सुख ही ग्रहण करने योग्य मालूम होता है वही भाव सम्यग्दृष्टि है। इस व्याख्यानकी मुख्यतासे "जेण विजाण" इत्यादि सूत्र एक हैं। आगे निश्चय रत्नत्रयमय मार्गसे मोक्ष तथा व्यवहार रत्नत्रयमय मार्गसे पुण्यबंध होता है इस कथनकी मुख्यतासे "दंसणणाणचरित्ताणि' इत्यादि आठवें स्थलमें सूत्र एक है। आगे निर्विकल्प परसमाधि स्वरूप सामायिक नाम संयममें ठहरनेको समर्थ होनेपर भी जो उसको छोड़कर एकान्तसे सराग चारित्रके आचरण करनेको मोक्षका कारण मानता है वह तब स्थूल परसमय कहलाता है तथा जो उस समाधिरूप सामायिक संयम में ठहरना चाहकर भी उसके योग्य सामग्रीको न पाकर अशुभसे बचनेके लिये शुभोपयोगका आश्रय करता है वह सूक्ष्म परसमय कहा जाता है, इस व्याख्यानरूपसे "अण्णाणादो णाणी" इत्यादि गाथाएँ पाँच हैं। फिर तीर्थंकर आदिके पुराण व जीव आदि नव पदार्थक कहनेवाले आगमका ज्ञान प्राप्त करनेसे व उसमें भक्ति करनेसे यद्यपि उस कालमें पुण्याश्रव रूप परिणाम होनेसे मोक्ष नहीं होता है तथापि उसीके आधारसे कालांतरमें आस्रवरहित शुद्धो-पयोग परिणाम की सामग्री प्राप्त होनेपर मोक्ष होता है इस कथनकी मुख्यतासे

Translation AI Generated

## 370
**Mokshamārga Prapancha Sūchika Chūlikā Kimpi** ||154||
Thus, by stating the nature of the soul, and by stating the nature of the soul's conduct, the path to liberation is explained. In the first instance, the verses are sung.

**Pīthikā** - Further, the third great authority is on the special explanation of the main causes of liberation, namely, the certainty and practice of the path to liberation, in the form of a Chūlikā. It contains twenty verses beginning with "Jīvasahāo ṇāṇam". Among these twenty verses, the nature of pure soul, the nature of pure knowledge, and the nature of pure vision are explained. It is said that the nature of the soul is stable conduct, and that is the path to liberation. Thus, in the first instance, the sūtra "Jīvasahāo ṇāṇam" etc. is stated. Then, the sūtra "Jīvasahāo ṇiyado" etc. is stated, saying that the pure soul's own time is dependent on the pure soul, and the false time is dependent on the false nature and the results of passion, etc. Then, there are two verses beginning with "Jo paradavvehi", etc., which mainly describe the special nature of the pure soul's own time, which is different from the false time, which is different from the pure soul's own time, which is in the form of support, etc. Then, there are two verses beginning with "Jo savvasanga", etc., which mainly explain the special nature of the pure soul's own time, which is in the form of self-awareness, free from the alternatives of passion, etc. Then, in the fifth instance, there is one sūtra beginning with "Dhammādī saddahaṇam", etc., which mainly describes the path to liberation, which is the practice of the six substances, etc., as described by the omniscient, free from passion, in the form of right faith, right knowledge, and the five great vows, etc. Then, there are two verses beginning with "Ničchayaṇayeṇa", etc., which describe the path to liberation, which is the certainty of the three jewels of liberation, which are to be achieved by the three jewels of practice. Then, the sūtra "Jeṇa vijāṇa", etc., is stated, which mainly explains that the feeling that only the transcendental joy arising from the contemplation of the pure soul is worth receiving is right vision. Then, in the eighth instance, the sūtra "Dansaṇṇāṇacarittāṇi", etc., is stated, which mainly explains that liberation is achieved through the path of the three jewels of certainty, and the bondage of merit is achieved through the path of the three jewels of practice. Then, there are five verses beginning with "Aṇṇāṇādō ṇāṇī", etc., which explain that one who, even though capable of staying in the restraint called Samāyika, which is the state of non-dualistic false absorption, abandons it and practices passionate conduct in solitude, considers it to be the cause of liberation, is called a gross false time. And one who, desiring to stay in the restraint called Samāyika, which is the state of absorption, but not having the necessary materials, takes refuge in good use to avoid evil, is called a subtle false time. Then, there is the main explanation that, although the knowledge of the Agamas, which describe the ancient ones like the Tirthankaras, and the nine substances like the soul, etc., and devotion to it, do not lead to liberation because of the result of merit-hearing in that time, yet liberation is achieved by obtaining the materials for the result of pure use, free from attachment, in due course, based on it.