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 383

पंचास्तिकाय प्राभृत
३७९
मोक्षमार्गप्ररूपणम् । यत्तु पूर्वमुद्दिष्टं तत्स्वपरप्रत्ययपर्यायाश्रितं भिन्नसाध्यसाधनभावं व्यवहारनयमाश्रित्य प्ररूषितम् । न चैतद्विप्रतिषिद्धं निश्चयव्यवहारयोः साध्यसाधनभावत्वात् सुवर्णसुवर्णपाषाणवत् । अत एवोभयनयायत्ता पारमेश्वरी तीर्थप्रवर्तनेति । । १५९ ।।
अन्वयार्थ- - ( यः ) जो ( परद्रव्यात्मभावरहितात्मा ) परद्रव्यात्मक भावोंसे रहित स्वरूपवाला वर्तता हुआ, (दर्शनज्ञानविकल्पम् ) (निजस्वभावभूत) दर्शनज्ञानरूप भेदको [ आत्मनः अविकल्पं ] आत्मासे अभेदरूप ( चरति ) आचरता हैं, ( स ) वह ( स्वकं चरितं चरति ) स्वचारित्रको आचरता है।
टीका - यह शुद्ध स्वचारित्रप्रवृत्तिके मार्गका कथन है ।
जो योगीन्द्र, समस्त मोहव्यूहसे बहिर्भूत होनेके कारण परद्रव्यके स्वभावरूप भावोंसे रहित स्वरूपवाले वर्तते हुए, स्वद्रव्यको एकको ही अभिमुखरूपसे अनुसरते हुए निजस्वभावभूत दर्शनज्ञानभेदको भी आत्मासे अभेदरूप आचरते हैं, वे वास्तवमें स्वचरित्रको आचरते हैं ।
इस प्रकार वास्तवमें शुद्धद्रव्यके आश्रित, अभिन्नसाध्यसाधनभाववाले निश्चयनयके आश्रयसे मोक्षमार्गका प्ररूपण किया गया। और जो पहले ( १०७वीं गाथामें ) दर्शाया गया था वह स्वपरहेतुक पर्यायके आश्रित, भिन्नसाध्यसाधनभाववाले व्यवहारनयके आश्रयसे प्ररूपित किया गया था | इसमें परस्पर विरोध आता है ऐसा भी नहीं है, क्योंकि सुवर्ण और सुवर्णपाषाणकी भाँति निश्चय - व्यवहारको साध्य साधनपना है, इसलिये पारमेश्वरी ( -जिनभगवानकी) तीर्थप्रवर्तना दोनों नयोंके अधीन हैं ॥ १५९ ॥
सं०ता० - अथ तमेव स्वसमयं प्रकारांतरेण व्यक्तीकरोति, चरदि― चरति । किं । चरियंचरितं । कथंभूतं ? सगं - स्वकं, सो- स पुरुषः निरुपरागसदानंदैकलक्षणं निजात्मानुचरणरूपं जीवितमरणलाभालाभसुखदुःखनिंदाप्रशंसादिसमताभावनानुकूलं स पुरुषः स्वकीयं चरितं चरति । यः किंविशिष्टः ? जो परदव्यप्पभावरहिदप्पा- यः परद्रव्यात्मभावरहितात्मा पंचेन्द्रियविषयाभिलाषममत्वप्रभृतिनिरवशेषविकल्पजालरहितत्वात्समस्तबहिरंगपरद्रव्येषु ममत्वकारणभूतेषु स्वात्मभाव उपादेयबुद्धिरालंबनबुद्धिर्येयबुद्धिश्चेति तया रहित आत्मस्वभावो यस्य स भवति परद्रव्यात्मभावरहितात्मा योगी । पुनरपि किं करोति यः । दंसणणाणवियप्पं अवियप्पं चरदि अप्पादो- दर्शनज्ञानविकल्पमविकल्पमभिन्नं चरत्यात्मनः सकाशादिति । तथाहि पूर्वं सविकल्पावस्थायां ज्ञाताहं द्रष्टाहमिति यद्विकल्पद्वयं तन्निर्विकल्पसमाधिकालेऽनंतज्ञानानंदादिगुणस्वभावादात्मनः सकाशादभिन्नं चरतीति सूत्रार्थः ।। १५९ ॥ एवं निर्विकल्पस्वसंवेदनस्वरूपस्य पुनरपि स्वसमयस्यैव विशेषव्याख्यानरूपेण गाथाद्वयं गतं ।
हिन्दी - उत्थानिका- आगे इसी हो स्वसमयरूप तत्त्वको अन्य प्रकारसे प्रगट करते हैं
अन्वय सहित सामान्यार्थ - ( जो ) जो ( परदष्वप्यभावरहिदप्या) परद्रव्योंमें आत्मापनेके भावसे रहित होकर ( दंसणणाणवियप्यं ) दर्शन और ज्ञानके भेदको ( अप्पादो) अपने

Translation AI Generated

## The Exposition of the Path to Liberation (Moksha)

**Verse 379**

The exposition of the path to liberation (Moksha) has been presented previously, relying on the concept of "self-other" (svaparapratyayaparyaya) and the distinction between means and ends (bhinnsadhyasadhanabhava), based on the principle of conventional reality (vyavaharanaya). This is not contradictory, as both the definitive (nishcaya) and conventional (vyavahara) realities have the relationship of means and ends, like gold and gold-stone. Therefore, the path to liberation (tirthapravartana) is governed by both principles.

**Commentary**

This verse describes the path of pure self-conduct (shuddh svaricharitra). The yogi, free from all delusions (mohavyaha), devoid of the sense of self in external objects (paradravya), and focused solely on the true self (svadravya), practices the distinction of perception and knowledge (darshanajnanavikalpa) as non-dual with the self (atman). This is true self-conduct.

Thus, the path to liberation has been presented based on the definitive reality (nishcayanya), relying on the non-dual nature of means and ends (abhinnsadhyasadhanabhava) of pure substance (shuddhdravya). The previous exposition (in verse 107) was based on the conventional reality (vyavaharanaya), relying on the concept of "self-other" (svaparapratyayaparyaya) and the distinction between means and ends (bhinnsadhyasadhanabhava). There is no contradiction here, as both the definitive and conventional realities have the relationship of means and ends, like gold and gold-stone. Therefore, the path to liberation (tirthapravartana) is governed by both principles.

**Explanation**

This verse further clarifies the concept of "self-time" (svayam) through a different approach. The phrase "charati - charati" (he walks - he walks) signifies the act of self-conduct. The question arises: what kind of conduct? The answer is "svakam charitam charati" (he walks his own conduct). This refers to the individual who, free from attachment (niruparaga), experiences constant bliss (sadananda), and lives a life of self-realization (nijatmanucharanarupa). This individual remains equanimous (samatabhavananukula) in the face of life and death, gain and loss, pleasure and pain, praise and blame.

Who is this individual? It is the yogi who is free from the sense of self in external objects (paradravya), devoid of all mental constructs (vikalpajala) like desire for sensory objects (panchendriyavishayabhilasha), egotism (mamatva), etc. This yogi does not identify with external objects (bahirangaparadravya) and does not consider them as part of the self (svabhava).

What does this yogi do? The verse states "darshanajnanavikalpam avikalpam charati atmanah" (he practices the distinction of perception and knowledge as non-dual with the self). This means that the dualistic perception of "I know" and "I see" (ahm jnata, ahm drashta), which arises in the state of duality (saviikalpa), becomes non-dual (nirvikalpa) in the state of samadhi. In this state, the yogi experiences the infinite knowledge and bliss (anantajnanananda) as non-dual with the self.

This verse, along with the previous one, further elaborates on the concept of "self-time" (svayam) and its non-dual nature (nirvikalpasvamsavedanasvarupa).