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 378

३७४
मोक्षमार्ग प्रपंच सूचिका चूलिका हुआ पर समय अर्थात् पर पदार्थोंमें रत हुगाएपरितवान हो रहा है। अब यह और निर्मल विवेक ज्योतिसे उत्पन्न परमात्माकी अनुभूतिरूप आत्माकी भावना करता है तब स्वसमय रूप आत्माके चारित्रमें चलनेवाला या रत होनेवाला होता है । इस तरह स्वसमयका व पर समयका स्वरूप जानकर जो कोई जीव निर्विकार स्वसंवेदन रूप स्वसमयमें लीन होता है तब यह केवलज्ञान आदि अनन्त गुणोंकी प्रगटतारूप मोक्षसे विपरीत जो बंध है उससे छूट जाता है । इससे यह जाना जाता है कि स्वानुभव लक्षण स्वसमयरूप या जीवके स्वभावमें निश्चल चारित्ररूप ही मोक्षमार्ग है ।।१५५।।
इस तरह स्वसमय और परसमयके भेदकी सूचना करते हुए गाथा पूर्ण हुई। परचरितप्रवृत्तस्वरूपाख्यानमेतत् । जो पर-दव्वम्मि सुहं असुहं रागेण कुणदि जदि भावं । सो सग-चरित्त-भट्ठो पर-चरिय-चरो हवदि जीवो ।।१५६।।
यः परद्रव्ये शुभमशुभं रागेण करोति यदि भावम् ।
स स्वकचरित्रभ्रष्टः परचरितचरो भवति जीवः ।।१५६ ।। यो हि मोहनीयोदयानुवृत्तिवशाद्रज्यमानोपयोगः सन् परद्रव्ये शुभमशुभं वा भावमादधाति स स्वकचरित्रभ्रष्टः परचरित्रचर इत्युपगीयते, यतो हि स्वद्रव्ये शुद्धोपयोगवृत्तिः स्वचरितं, परद्रव्ये सोपरागोपयोगवृत्ति; परचरितमिति ।। १५६।।
__ अन्वयार्थ— ( य: ) जो ( रागेण ) रागसे ( परद्रव्ये ) परद्रव्यमें ( शुभम् अशुभम् भावम् ) शुभ या अशुभ भाव ( यदि करोति ) करता है, ( सः जीवः ) वह जीव ( स्वकचरित्रभ्रष्टः ) स्वचरित्रभ्रष्ट ऐसा ( परचरितचरः भवति ) परचारित्रका आचरण करनेवाला है।
टीका-यह, परचारित्रमें प्रवर्तन करनेवालेके स्वरूपका कथन है ।
जो ( जीव ) वास्तवमें मोहर्नायके उदयका अनुसरण करनेवाली परिणतिके वश रागरूप उपयोगवाला [ उपरक्त-उपयोगवाला] होता हुआ परद्रव्यमें शुभ या अशुभ भावको धारण करता है, वह ( जीव ) स्वचारित्रसे भ्रष्ट परचारित्रका आचरण करनेवाला कहा जाता है, क्योंकि वास्तवमें स्वद्रव्यमें शुद्ध-उपयोगरूप परिणति वह स्वचारित्र है और परद्रव्यमें रागसहितउपयोगरूप परिणति वह परचारित्र है ।।१५६।।। ___ सं० सा०-अथ परसमयपरिणतपुरुषस्वरूपं पुनरपि व्यक्तीकरोति, जो परदज्वह्मि सुहं असुहं रायेण कुणदि जदि भावं-य: परद्रव्ये शुभमशुभं वा रागेण करोति यदि भावं, सो सगचरितभट्ठो-सः स्वकचरित्रभ्रष्टः सन् परचरियचरो हवदि जीवो—परचरित्रचरो भवति जीव

Translation AI Generated

374
The path to liberation is a subtle and intricate process, involving a shift from being engrossed in external objects (par-samaya) to recognizing the true nature of the self (sva-samaya). When one, through the pure light of discernment, experiences the self as the essence of the Supreme Being, they begin to live in accordance with the true nature of their own self. By understanding the nature of both the self and the external world, a being, free from attachment, merges into the pure self-awareness of their own true nature (sva-samaya). This liberation from bondage, which is the opposite of the manifestation of infinite qualities like perfect knowledge, is achieved. Thus, it is understood that the path to liberation lies in the unwavering conduct of the self, characterized by self-awareness, which is the true nature of the soul. ||155||

This verse concludes the explanation of the distinction between the self and the external world. This is a description of the nature of those who are engaged in external activities. A being who, driven by attachment, experiences pleasure or pain in external objects, is one who has abandoned their own true nature and is engaged in external activities. ||156||

Whoever, due to the influence of delusion and its consequences, engages in external objects, experiencing pleasure or pain, is considered to have abandoned their own true nature and is engaged in external activities. This is because the pure use of one's own nature is considered one's own conduct, while the use of external objects with attachment is considered external conduct. ||156||

Translation of the verse: (He) who (with attachment) in external objects (experiences) pleasure or pain (if he does), (that being) is one who has abandoned his own true nature and is engaged in external activities.

Commentary: This is a statement about the nature of those who engage in external activities.

A being who, due to the influence of delusion and its consequences, engages in external objects, experiencing pleasure or pain, is considered to have abandoned his own true nature and is engaged in external activities. This is because the pure use of one's own nature is considered one's own conduct, while the use of external objects with attachment is considered external conduct. ||156||

_Commentary: The text further clarifies the nature of those who are engrossed in external objects. A being who, driven by attachment, experiences pleasure or pain in external objects, is one who has abandoned their own true nature and is engaged in external activities. _