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 388

३८४
मोक्षमार्ग प्रपंच सूचिका चूलिका मृतरसास्वादतृप्तिरूपपरमकलानुभवात् स्वशुद्धात्माश्रितनिश्चयदर्शनज्ञानचारित्रैरभेदेन परिणतो यदा भवति तदा निश्चयनयेन भित्रसाध्यसाधनस्याभावादयमात्मैव मोक्षमार्ग इति तत: स्थितं सुवर्ण सुवर्णपाषाणवनिश्चयव्यवहारमोक्षमार्गयोः साध्यसाधकभावो नितरां संभवतीति ।
हिन्दी ता०-उत्थानिका-आगे यद्यपि पहले स्वसमयके व्याख्यानके कालमें "जो सव्यसंगमुस्को" इत्यादि दो गाथाओके द्वारा निश्चयमोक्षमार्गका व्याख्यान किया था तथापि यह निश्चयमोक्षमार्ग इसके पहली गाथा में कहे हुए व्यवहारमोक्षमार्गके द्वारा साधने योग्य है इस प्रतीतिके लिये फिर भी उपदेश करते हैं
अन्वय सहित सामान्यार्थ-- गो. आ7) जो आमा सु) सास्तयों ( तेहिं) उन (तिहि ) तीनोंसे एकताको प्राप्त करता हुआ ( किंचिवि अण्णं) कुछ भी अन्य कामको (ण कुणदि) नहीं करता है ( ण मुयदि ) न कुछ छोड़ता है ( सो) वह आत्मा ( मोक्खमग्गोत्ति ) मोक्षमार्ग है ऐसा ( णिच्चयणयेण) निश्चयनयसे ( भणिदो) कहा गया है।
विशेषार्थ-जो आत्मा सम्यग्दर्शन, सम्यग्ज्ञान और सम्यक्चारित्रसे एकाग्र होकर अपने आत्मिक भावके सिवाय क्रोधादि भावोंको नहीं करता है और न आत्मा के आश्रयमें रहनेवाले अनंतज्ञान आदि गुणसमूहको त्यागता है वहीं निश्चयमोक्षमार्ग स्वरूप है । अपने ही शुद्ध आत्माकी रुचि निश्चय सम्यग्दर्शन है, उसी का ज्ञान निश्चय सम्यग्ज्ञान है तथा उसी शुद्ध आत्माका निश्चल अनुभव सो निश्चय सम्यक्चारित्र है । इन तीनोंकी एकता निश्चय मोक्षमार्ग है-इसीका साधक व्यवहार मोक्षमार्ग है जो किसी अपेक्षा अनुभवमें आनेवाले अज्ञानकी वासनाके विलय होनेसे भेद रत्नत्रय स्वरूप है । इस व्यवहार मोक्षमार्गका साधन करता हुआ गुणस्थानोंके चढ़नेके क्रमसे जब यह आत्मा अपने ही शुद्ध आत्मिक द्रव्यकी भावनासे उत्पन्न नित्य आनन्द स्वरूप सुखामृत रसके आस्वादसे तृप्तिरूप परम कलाका अनुभव करनेके द्वारा अपने ही शुद्धात्माके आश्रित निश्चय सम्यग्दर्शन, सम्यग्ज्ञान व सम्यक्चारित्रमय हो एक रूपसे परिणमन करता है तब निश्चयनयसे भिन्न साध्य और भिन्न साधक भावके अभावसे यह आत्मा ही मोक्षमार्गरूप हो जाता है। इससे यह सिद्ध हुआ कि सुवर्ण-पाषाणके लिये अग्निकी तरह निश्चय और व्यवहार मोक्षमार्गमें साध्य और साधकभाव भलेप्रकार सम्भव है ।।१६१।।
आत्मनश्चारित्रज्ञानदर्शनत्वद्योतनमेतत् । जो चरदि णादि पेच्छदि अप्पाणं अप्पणा अणण्ण-मयं । सो चारित्तं णाणं दंसण-मिदि णिच्छिदो होदि ।।१६२।।

Translation AI Generated

384
The path to liberation is the ultimate experience of the supreme art, which is the satisfaction of the taste of the nectar of death, arising from the pure self. When the soul is transformed by the unwavering faith, vision, knowledge, and conduct that are rooted in the pure self, then, by the principle of certainty, because there is no difference between the goal and the means, the soul itself becomes the path to liberation. Therefore, it is established that, just as fire is to gold and stone, the path to liberation by certainty and the path to liberation by conduct are capable of being the goal and the means.
Hindi Ta.-Uththānikā-Further, although in the previous discourse, during the time of the previous discourse, the path to liberation by certainty was explained through the two gāthās, "Jo savyasangamusko," etc., nevertheless, in order to make it clear that this path to liberation by certainty is attainable through the path to liberation by conduct, which was mentioned in the first gāthā, we continue to teach.
General meaning with Anvaya Go. A7) The soul (so) which, having attained unity with (tehiṁ) those (tihi) three (kincivi aṇṇam) does not do any other work (ṇ kuṇadi) (ṇ muydi) nor does it abandon anything, (mokkhamanggōtti) is the path to liberation, so it is said (ṇiccayanaṇeṇ).
Specific meaning-The soul which, being absorbed in right faith, right knowledge, and right conduct, does not engage in emotions like anger, etc., and does not abandon the infinite knowledge, etc., which are rooted in the soul, is the essence of the path to liberation by certainty. The taste for one's own pure self is right faith, the knowledge of that is right knowledge, and the unwavering experience of that pure self is right conduct. The unity of these three is the path to liberation by certainty. The path to liberation by conduct is its means, which, due to the destruction of the desire for ignorance that arises from experience, is the essence of the three jewels. As this soul, through the practice of the path to liberation by conduct, ascends the stages of virtue, it becomes transformed into one form by experiencing the supreme art, which is the satisfaction of the taste of the nectar of happiness, which is the eternal bliss arising from the essence of its own pure self, and by being rooted in the certain right faith, right knowledge, and right conduct that are rooted in its own pure self. Then, by the principle of certainty, because there is no difference between the goal and the means, the soul itself becomes the path to liberation. From this, it is proven that, just as fire is to gold and stone, the path to liberation by certainty and the path to liberation by conduct are capable of being the goal and the means. 161.
This is the indication of the soul's conduct, knowledge, and faith. The one who walks (caradi) and does not desire (ṇādi) anything other than himself (appaṇam) (appaṇā aṇṇam-mayam). That conduct, knowledge, and faith (ṇāṇam dāsaṇ-midi) are established (ṇicchido hodi). 162.