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 377

पंचास्तिकाय प्राभृत ( जीव ) जब अनादि मोहनीयके उदयका अनुसरण करनेवाली परिणतिको छोड़कर अत्यंत शुद्ध उपयोगवाला होता है तब भावका एकरूपपना ग्रहण किया होनेके कारण उसके जो नियतगुणपर्यायपना होता है वह स्वसमय अर्थात् स्वचारित्र है।
अब, वास्तवमें यदि किसी भी प्रकार सम्यग्ज्ञानज्योति प्रगट करके जीव परसमयको छोड़कर स्वसमयको ग्रहण करता है तो कर्मबंधसे अवश्य छूटता है, इसलिये वास्तवमे जीवस्वभावमें नियत होना रूप चारित्र मोक्षमार्ग है ।।१५५।।
सं० ता०-अथ स्वसमयोपादानेन कर्मक्षयो भवतीति हेतोर्जीवस्वभावनियतं चरितं मोक्षमागों भवत्येवं भण्यते,--जीवो सहावणियदो-जीवो निश्चयेन स्वभावनियतोपि, अणियदगणपज्जओ य परसमओ-अनियतगुणपर्याय: सन्नथ परसमयो भवति । तथाहि । जीवः शुद्धनयेन विशुद्धज्ञानदर्शनस्वभावरतावत् पश्चाद्व्यवहारेण निर्मोहशुद्धात्मोपलब्धिप्रतिपक्षभूतेनानादिमोहोदयवशेन मतिज्ञानादिविभावगुणनरनारकादिविभावपर्यायपरिणतः सन् परसमयरतः परचरितो भवति । यदा तु निर्मलविवेकज्योतिःसमुत्पादकेन परमात्मानुभूतिलक्षणेन परमकलानुभवेन शुद्धबुद्धकस्वभावमात्मानं भावयति तदा स्वसमय: स्वचरितरतो भवति । जदि कुणदि सगं समयं-यदि चेत्करोति स्वक समयं ! एवं स्वसमयपरसमयस्वरूपं ज्ञात्वा यदि निर्विकारस्वसंवित्तिरूपस्वसमयं करोति परिणमति, पब्भस्सदि कम्मबंधादो-प्रभ्रष्टो भवति कर्मबंधात्, तदा केवलज्ञानाद्यनंतगुणव्यक्तिरूपान्मोक्षात्प्रतिपक्षभूतो योसौ बंधस्तस्माच्च्युतो भवति। ततो ज्ञायते स्वसंवित्तिलक्षणस्वसमयरूपं जीवस्वभावनियतचरितमेव मोक्षमार्ग इति भावार्थ: ।।१५५1 एवं स्वसमयपरसमयभेदसूचनरूपेण गाथा गता।
हिन्दी ता०-उत्थानिका-आगे कहते हैं कि अपने आत्मा के शुद्ध स्वभावको ग्रहण करनेसे कर्मोका क्षय होता है इसलिये जीवके स्वभावमें निश्चलतासे आचरण करना ही मोक्षमार्ग है।
अन्वय सहित सामान्यार्थ-(जीवो) यह जीव ( सहावणियदो) निश्चयसे स्वभावमें रहनेवाला है ( अथ ) तथापि व्यवहारनयसे ( अणियदगुणपज्जओ) अपने स्वभावसे विपरीत गुण व पर्यायोंमें परिणमन करता हुआ ( परसमओ) परसमय या पर पदार्थमें रत हो जाता है । ( जदि ) यदि वही जीव ( सगं समयं) अपने आत्मिक आचरणको ( कुणदि ) करे तो (कम्मबंधादो) कोंक बन्धनसे ( पम्भस्सदि) छूट जाता है।
विशेषार्थ-यह जीव शुद्ध निश्चयनयसे विशुद्ध ज्ञानदर्शन स्वभावका धारी है परन्तु व्यवहारनयसे मोहरहित शुद्धात्माकी प्राप्तिसे विपरीत अनादिकालसे मोहकर्मके उदयके वशसे मतिज्ञान आदि विभाव गुण व नर नारक आदि विभाव पर्यायोंमें परिणमन करता

Translation AI Generated

When the five-astīkāya (being) becomes extremely pure in its use, abandoning the consequences that follow the arising of the beginningless obscuring, then its fixed-quality-transformation, which is attained due to the oneness of the essence, is its own time, that is, its own conduct.

Now, if, in reality, the being, by manifesting the light of right knowledge, abandons its other time and embraces its own time, then it is certainly freed from the bondage of karma. Therefore, in reality, being fixed in the nature of the being, conduct, and the path of liberation is the way.

**Commentary:**

It is said that because the destruction of karma occurs by embracing one's own time, therefore, conduct that is fixed in the nature of the being is the path of liberation. The being is certainly fixed in its nature, but due to the influence of other factors, it becomes involved in other-time, which is the transformation of non-fixed qualities.

For example, the being, by its pure nature, is inherently pure in knowledge and perception. However, in practice, due to the arising of beginningless obscuring karma, which is opposed to the attainment of the pure self free from obscurations, it undergoes transformation into the categories of perception, knowledge, and other qualities, such as the categories of human, hell, etc., and becomes attached to other-time and other conduct.

But when, through the arising of the pure light of discrimination, it experiences the supreme self, which is the characteristic of supreme knowledge, and contemplates its own nature as pure and enlightened, then it becomes attached to its own time and its own conduct.

If it does its own time, then it is freed from the bondage of karma. Then, it is freed from the bondage, which is opposed to liberation, which is the manifestation of infinite qualities, such as perfect knowledge. Therefore, it is understood that conduct that is fixed in the nature of the being, which is characterized by one's own time, is the path of liberation.

This verse indicates the difference between one's own time and other-time.