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 389

पंचास्तिकाय प्राभृत
३८५ यश्चरति जानाति पश्यति आत्मानमात्मनानन्यमयम् ।
स चारित्रं ज्ञानं दर्शन मिति निश्चितो भवति ।।१६२।। यः खल्वात्मानमात्ममयत्वादनन्यमयमात्मना चरति-स्वभावनियतास्तित्वेनानुवर्तते, आत्मना जानाति-स्वपरप्रकाशकत्वेन चेतयते, आत्मना पश्यति-याथातथ्येनावलोकयते, स खल्वात्मैव चारित्रं ज्ञानं दर्शनमिति कर्तृकर्मकरणानामभेदानिश्चितो भवति । अतश्चारित्रज्ञानदर्शनरूप-त्वाज्जीवस्वभावनियतचरितत्वलक्षणं निश्चयमोक्षमार्गत्वमात्मनो नितरामुपपन्नमिति ।।१६२।।
अन्वयार्थ—( यः ) जो ( आत्मा ) ( आत्मानम् ) आत्माको ( आत्मना ) आत्मासे ( अनन्यमयम् ) अनन्यमय ( चरति ) आचरता है, ( जानाति ) जानता है, ( पश्यति ) देखता है, ( सः ) वह ( आत्मा ही) [चारित्रं ] चारित्र है, ( ज्ञानं ) ज्ञान है, ( दर्शनम् ) दर्शन है ( इति ) ऐसा ( निश्चितः भवति ) निश्चित है।
टीका-यह, आत्मा के चारित्र-ज्ञान-दर्शनपनेका प्रकाशन है।
जो ( आत्मा ) वास्तवमें आत्माको-जो कि आत्ममय होनेसे अनन्यमय है उसे-आत्मासे आचरता है अर्थात् स्वभावनियत अस्तित्व द्वारा अनुवर्तता है, आत्मासे जानता है अर्थात् स्वपरप्रकाशक रूपसे चेतता है, आत्मासे देखता है अर्थात् जैसा है वैसा ही अवलोकता है, वह आत्मा ही वास्तवमें चारित्र है, ज्ञान है, दर्शन है-ऐसा कर्ता-कर्म-करणके अभेदके कारण निश्चित है। इसलिये, चारित्र-ज्ञान दर्शनरूप होनेके कारण आत्माको जीवस्वभावनियत चारित्र जिसका लक्षण है, ऐसा निश्चयमोक्षमार्गपना अत्यन्त घटित होता है ।।१६२।।
सं० ता०–अथाभेदेनात्मैव दर्शनज्ञानचारित्रं भवतीति कथनद्वारेण पूर्वोत्तमेव निश्चयमोक्षमार्ग दृढयति हवदि-भवति सो-स: कर्ता । किं भवति । चारित्तं णाणं दंसणमिदि-चारित्रज्ञानदर्शनत्रितयमिति णिच्छिदो-निश्चित: । स कः । जो-य: कर्ता । किंकरोति । चरदि णादि पेच्छदि-चरति स्वसंवित्तिरूपेणानुभवति जानाति निर्विकारस्वसंवेदनज्ञानेन रागादिभ्यो भिन्नं परिछिनत्ति, पश्यत्ति सत्तावलोकदर्शनेन निर्विकल्परूपेणावलोकयति अथवा विपरीताभिनिवेशरहितशुद्धात्मरुचिपरिणामेन श्रद्दधाति । कं 1 अप्पाणं निजशुद्धात्मानं । केन कृत्वा । अप्पणा-वीतरागस्वसंवेदनज्ञानपरिणतिलक्षणेनान्तरात्मना । कथंभूतं ? अणण्णमयं-नान्यमयं अनन्यमयं मिथ्यात्वरागादिमयं न भवति । अथवानन्यमयमभित्रं । केभ्यः ? केवलज्ञानाद्यनंतगुणेभ्य इति । अत्र सूत्रे यत: कारणादभेदविवक्षायामात्मैव दर्शनज्ञानचारित्रत्रयं भवति ततो ज्ञायते द्राक्षादिपानकवदनेकमप्यभेदविवक्षायामेकं निश्चयरत्नत्रयलक्षणं जीवस्वभावनियतचरितं मोक्षमागों भवतीति भावार्थः। तथाचोक्तमात्माश्रितनिश्चयरत्नत्रयलक्षणं 'दर्शनं निश्चय: पुन्सि बोधस्तद्वोध इष्यते । स्थितिरत्रैव चारित्रमिति योगः शिवाश्रयः ।।१६२।। इति मोक्षमार्गविवरणमुख्यत्वेन गाथाद्वयं गतं ।

Translation AI Generated

## The one who walks, knows, and sees the Self as non-dual with the Self

**Verse 162:** The one who walks, knows, and sees the Self as non-dual with the Self, through the Self, is indeed established as Conduct, Knowledge, and Vision.

**Commentary:** This verse reveals the nature of the Self as Conduct, Knowledge, and Vision.

The one who walks, knows, and sees the Self as non-dual with the Self, through the Self, is indeed established as Conduct, Knowledge, and Vision. This means that the Self, being non-dual, is the very essence of Conduct, Knowledge, and Vision. The Self, being the doer, the action, and the instrument, is established as one and the same. Therefore, the Self, being the essence of Conduct, Knowledge, and Vision, is the path to liberation, which is characterized by the conduct of the Self, as determined by the nature of the Self.

**Anvaya:** The one (y:h) who (aatmaa) walks (caraati) the Self (aatmaanam) through the Self (aatmanaa) as non-dual (anannyamayam), knows (jaanaati), and sees (pasyaati), is (sah) indeed (niischita: bhaavati) Conduct (chaaritram), Knowledge (jnaanam), and Vision (darshanam).

**Commentary:** This verse emphasizes the non-dual nature of the Self, which is the essence of Conduct, Knowledge, and Vision. The Self, being non-dual, is the very essence of liberation. The Self, being the doer, the action, and the instrument, is established as one and the same. Therefore, the Self, being the essence of Conduct, Knowledge, and Vision, is the path to liberation, which is characterized by the conduct of the Self, as determined by the nature of the Self.

**Translation:**

The one who walks, knows, and sees the Self as non-dual with the Self, through the Self, is indeed established as Conduct, Knowledge, and Vision. This means that the Self, being non-dual, is the very essence of Conduct, Knowledge, and Vision. The Self, being the doer, the action, and the instrument, is established as one and the same. Therefore, the Self, being the essence of Conduct, Knowledge, and Vision, is the path to liberation, which is characterized by the conduct of the Self, as determined by the nature of the Self.