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 376

मोक्षमार्ग प्रपंच सूचिका चूलिका चला गया। ऐसा जानकर अब उस जीवके स्वभावमें निश्चल स्थितिरूप चारित्रको ही भावना करनी योग्य है जो साक्षात् मोक्षका कारण है। जैसा कहा है
इसी तरह योंही अनंतकाल उनका बीत गया जो संसारके कारणरूप भावोंमें लवलीन हैं क्योंकि उन्होंने मोक्षके कारणोंके साधनेको कुछ भी नहीं जाना ।।१५४।।
इस तरह जीवके स्वभावको कह करके जीवके स्वभावमें निश्चल ठहरना ही मोक्षमार्ग है ऐसा कहते हुए प्रथम स्थलमें गाथा कही।
स्वसमयपरसमयोपादानव्युदासपुरस्सरकर्मक्षयद्वारेण जीवस्वभावनियतचरितस्य मोक्षमार्गत्वद्योतनमेतत् ।
जीवो सहाव-णियदो अणियद-गुणपज्जओध परसमओ । जदि कुणदि सगं समयं पब्भस्सदि कम्म-बंधादो ।।१५५।।
जीवः स्वभावनियतः अनियतगुणपर्यायोऽथ परसमयः । ___ यदि कुरुते स्वकं समयं प्रभ्रस्यति कर्मबन्धात् ।।१५५।।
संसारिणो हि जीवस्य ज्ञानदर्शनावस्थितत्वात् स्वभावनियतस्याप्यनादिमोहनीयोदयानुवृत्तिपरत्वेनोपरक्तोपयोगस्य सतः समुपातभाववैश्वरूप्यत्वादनियतगुणपर्यायत्वं परसमय: परचरितमिति यावत् । तस्यैवानादिमोहनीयोदयानुवृत्तिपरत्वमपास्यात्यन्तशुद्धोपयोगस्य सतः समुपात्तभावैक्यरूप्यत्वानियतगुणपर्यायत्वं स्वसमयः स्वचरितमिति यावत् । अथ खलु यदि कथञ्चनोद्भिन्नसम्याज्ञानज्योतिर्जीवः परसमयं व्युदस्य स्वसमयमुपादत्ते तदा कर्मबन्धादवश्यं भ्रश्यति । यतो हि जीवस्वभावनियतं चरितं मोक्षमार्ग इति ।।१५५।।
अन्वयार्थ—( जीव: ) जीव, ( स्वभावनियतः ) ( द्रव्य-अपेक्षासे ) स्वभावनियत होने पर भी, ( अनियतगुणपर्याय: अथ परसमयः ) यदि अनियत गुणपर्यायवाला हो तो परसमय है। ( यदि ) यदि वह ( स्वकं समयं कुरुते ) ( नियत गुणपर्यायसे परिणमित होकर ) स्वसमयको करता है तो ( कर्मबन्धात् ) कर्मबन्धसे ( प्रभ्रस्यति ) छूटता है।
टीका—यहाँ ( इस गाथामें ) जीवस्वभावमें नियत चारित्र को स्वसमयके ग्रहण और परसमयके त्यागपूर्वक कर्मक्षय द्वारा मोक्षमार्गपना दर्शाया है । संसारी जीव, ( द्रव्य-अपेक्षामे ) ज्ञानदर्शनमें अवस्थित होनेके कारण स्वभावमें नियत ( -निश्चलरूपसे स्थित ) होने पर भी. जब अनादि मोहनीयके उदयका अनुसरण करके परिणति करनेके कारण उपरक्त उपयोगवाला ( -अशुद्ध उपयोगवाला ) होता है तब भावोंका विश्वरूपपना ( -अनेकरूपपना ) ग्रहण किया होनेके कारण उसके जो अनियतगुणपर्यायपना होता है वह परसमय अर्थात् परचारित्र है। वहीं

Translation AI Generated

The path to liberation, the index of the universe, the essence, has gone. Knowing this, now it is only appropriate to contemplate the nature of the being, the character that is steadfast and stable, which is the direct cause of liberation. As it is said,

"In the same way, those who are enamored with the worldly causes, their time has passed endlessly, because they have not known anything about the means of the causes of liberation." ||154||

Thus, by saying that the nature of the being is the path to liberation, the first stanza has been spoken.

"The being, by nature, is steadfast, but with fluctuating qualities, and is then the other time. If it does its own time, it will be freed from the bondage of karma." ||155||

The being of the world, because it is in the state of knowledge and perception, even though it is steadfast by nature, is still tainted by the pursuit of the arising of the primordial delusion, and because of the impure use, it is diverse in its nature, and its fluctuating qualities are the other time, the other character. And the same, by abandoning the pursuit of the arising of the primordial delusion, because of the pure use, it is unified in its nature, and its steadfast qualities are the own time, the own character. Now, if, in any way, the being, illuminated by the light of right knowledge, abandons the other time and takes up the own time, then it will surely be freed from the bondage of karma. For the character of the being, by nature, is the path to liberation. ||155||

Meaning of the verse: (The being) being, (steadfast by nature) (in terms of substance) even though it is steadfast by nature, (with fluctuating qualities, and then the other time) if it has fluctuating qualities, then it is the other time. (If) if it (does its own time) (by becoming transformed with steadfast qualities) does its own time, then (from the bondage of karma) it is freed from the bondage of karma.

Commentary: Here (in this stanza) the steadfast character in the nature of the being is shown to be the path to liberation by the destruction of karma through the acceptance of the own time and the abandonment of the other time. The worldly being, (in terms of substance) because it is in the state of knowledge and perception, even though it is steadfast by nature (-steadfastly situated), when it becomes transformed by following the arising of the primordial delusion, because of the impure use (-impure use), it takes on the diversity of its nature (-diversity of its nature), and its fluctuating qualities are the other time, the other character. There...