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 386

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मोक्षमार्ग प्रपंच सूचिका चूलिका विशेषार्थ-वीतराग सर्वज्ञ द्वारा कहे हुए जीव आदि पदार्थोके सम्बन्धमें भले प्रकार श्रद्धान करना तथा जानना ये दोनों सम्यग्दर्शन और सम्यग्ज्ञान गृहस्थ और मुनियों में समान होते हैं परन्तु साधु तपस्वियोंका चारित्र आचारसार आदि चारित्र ग्रंथोंमें कहे हुए मार्गके अनुसार प्रमत्त और अप्रमत्त छते सातवें गुणस्थानके योग्य पाँच महाव्रत. पाँच समिति, तीन गुप्ति व छः आवश्यक आदि रूप होता है । गृहस्थोंका चारित्र उपासकाध्ययन शास्त्र में कही हुई रीतिके अनुसार पंचम गुणस्थानके योग्य दान, शील, पूजा या उपवास आदि रूप या दर्शन, व्रत आदि ग्यारह स्थानरूप होता है । यह व्यवहार मोक्षमार्गका लक्षण है। यह व्यवहार मोक्षमार्ग अपने और दूसरेके परिणमनके आश्रय है-इसमें साधन और साध्य भिन्न-भिन्न होते हैं, इसका ज्ञान व्यवहारनयके आश्रयसे होता है। जैसे सुवर्णपाषाणमेंसे सुवर्ण निकालनेके लिये अग्नि बाहरी साधक है तैसे यह व्यवहार मोक्षमार्ग निश्चयमोक्षमार्गका बाहरी साधक है-जो भव्य जीव निश्चयनयके द्वारा भिन्न साधन और साध्यको छोड़कर स्वयं ही अपने शुद्ध आत्मतत्त्वके भले प्रकार श्रद्धान, ज्ञान तथा अनुभवरूप अनुष्ठानमें परिणमन करता है वह निश्चयमोक्षमार्गका आश्रय करनेवाला है। उसके लिये भी यह व्यवहार मोक्षमार्ग बाहरी साधक है ।।१६०।।
इस तरह निश्चयमोक्षमार्गके साधक व्यवहार मोक्षमार्गको कहते हुए पाँचवें स्थलमें गाथा पूर्ण हुई।
व्यवहारमोक्षमार्गसाध्यभावेन निश्चयमोक्षमार्गोपन्यासोऽयम् । णिच्छय-णयेण भणिदो तिहि तेहिं समाहिदो हु जो अप्या । ण कुणदि किंचिवि अण्णं ण मुयदि सो मोक्ख-मग्गो त्ति ।। १६१।। ___ निश्चयनयेन भणितस्त्रिभिस्तैः समाहितः खलु यः आत्मा ।
न करोति किंचिदप्यन्यन्न मुञ्चति स मोक्षमार्ग इति ।।१६१।। सम्यग्दर्शनज्ञानचारित्रसमाहित आत्मैव जीवस्वभावनियतचरित्रत्वान्निश्चयेन मोक्षमार्गः अथ खलु कथञ्चनानाद्यविद्याव्यपगमान्यवहारमोक्षमार्गमनुप्रपन्नो धर्मादितत्त्वार्थाश्रद्धानाङ्गपूर्वगतार्थाज्ञानातपश्चेष्टानां धर्मादितत्त्वार्थश्रद्धानाङ्गपूर्वगतार्थज्ञानतपश्चेष्टानाञ्च त्यागोपादानाय प्रारब्धविविक्तभावव्यापारः, कुतश्चिदुपादेयत्यागे त्याज्योपादाने च पुनः प्रवर्तितप्रतिविधानाभिप्रायो, यस्मिन्यावति काले विशिष्टभावनासौष्ठववशात्सम्यग्दर्शनज्ञानचारित्रैः स्वभावभूतैः सममङ्गाङ्गिभावपरिणत्या तत्समाहितो भूत्वा त्यागोपादानविकल्पशून्यत्त्वाद्विश्रान्तभावव्यापार: सुनिःप्रकम्पः अयमात्मावष्ठिते, तस्मिन् तावति काले अयमेवात्मा जीवस्वभावनियतचरित

Translation AI Generated

## 382
The **Mokshamarg** (path to liberation) is a comprehensive guide, a detailed explanation of the essence of **Vitarag** (free from attachment) and **Sarvjna** (omniscient) teachings. It outlines the relationship between the soul (Jiva) and other substances. Both **Samyagdarshan** (right faith) and **Samyagjnana** (right knowledge) are common to householders and monks. However, the **charitra** (conduct) of the **sadhu** (saint) and **tapasvi** (ascetic) is defined by the **charitra granthas** (texts on conduct) like **Aacharsar** (essence of conduct). It involves the five **mahavrata** (great vows), five **samiti** (observances), three **gupti** (secrecies), and six **aavashyak** (essentials) – all in accordance with the seventh **gunasthan** (stage of spiritual progress). The **charitra** of householders, as described in the **Upasakaadhyayan Shastra** (text on householder's practice), is based on the fifth **gunasthan** and includes **daan** (charity), **sheel** (good conduct), **pooja** (worship), **upavas** (fasting), **darshan** (vision), **vrat** (vow), and other practices, totaling eleven aspects. This is the essence of the **Mokshamarg**.

This **Mokshamarg** is the foundation for the transformation of oneself and others. It involves distinct means and ends, and its understanding is based on **vyavharnay** (practical logic). Just as fire is an external means to extract gold from ore, this **Mokshamarg** is an external means to achieve **Nischyamokshamarg** (the definitive path to liberation). A **bhavy** (soul destined for liberation) who, through **Nischyanyay** (definitive logic), abandons the distinction between means and ends and focuses on the pure essence of the soul, achieving **shraddha** (faith), **jnana** (knowledge), and **anubhav** (experience) – this is the one who embraces **Nischyamokshamarg**. For them too, this **Mokshamarg** is an external means. || 160 ||

Thus, the **Nischyamokshamarg** is achieved through the **Vyavharmokshamarg**, completing the fifth **sthala** (stage).

This is the explanation of **Nischyamokshamarg** as the goal of **Vyavharmokshamarg**. The soul, united by the three principles of **Nischyanyay**, is the one who does not engage in anything else and is free from attachment – this is the **Mokshamarg**. || 161 ||

The soul, united by **Samyagdarshan**, **Samyagjnana**, and **Charitra**, is the **Nischyamokshamarg** due to its inherent nature of **Jivasvabhavaniyatcharitra** (conduct governed by the nature of the soul). Now, the one who has embraced **Vyavharmokshamarg** by abandoning **anadyavidya** (original ignorance) – their **dharmaadittvatvarthashraddha** (faith in the essence of Dharma), **angapurvagatarthajnana** (knowledge of the essence of Dharma), and **tapascheshta** (effort in austerity) – all these are abandoned and adopted for the sake of **dharmaadittvatvarthashraddha**, **angapurvagatarthajnana**, and **tapascheshta**. This is the **prarabdhaviviktabhavavyapar** (action of the soul in its state of separation from the world). The **tyagopaadaan** (abandonment and adoption) of **kutachidupaadey** (something to be taken) and **tyajyopaadaan** (something to be abandoned) are again initiated by **pratividhanaabhipraay** (intention of the soul). In this state, due to the **visishtabhavanaasousthavavashat** (power of specific contemplation), the soul, united by **Samyagdarshan**, **Samyagjnana**, and **Charitra**, becomes **samamangangi** (harmonious) and **parinatya** (transformed). This leads to **tyagopaadaanvikalpashoonyatva** (absence of the duality of abandonment and adoption) and **vishrantabhavavyapar** (action of the soul in its state of rest). This is the **suniprakamp** (unwavering) state of the soul. In this state, the soul, being **Jivasvabhavaniyatcharitra** (conduct governed by the nature of the soul), is the **Nischyamokshamarg**.