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 390

३८६
. मोक्षमार्ग प्रपंच सूचिका चूलिका हिन्दी ता०-उत्थानिका-आगे अभेदनयसे यह आत्मा ही सम्यग्दर्शन, सम्यग्ज्ञान व सम्यक्चारित्र स्वरूप है ऐसा कहते हुए पहले कहे हुए मोक्षमार्गको ही दृढ करते हैं
अन्वय सहित सामान्यार्थ-( जो ) कोई ( अप्पणा ) अपने आत्माके द्वारा ( अणण्णमयं ) आत्मा रूप ही ( अप्पाणं) अपने आत्माको ( पिच्छदि ) श्रद्धान करता है, ( णादि ) जानता है, ( चरदि) आचरता है (सो) यह (णिच्छिदो) निश्चयसे (दसणं णाणं चारित्तं इदि होदि ) सम्यग्दर्शन, ज्ञान, चारित्ररूप हो जाता है ।
विशेषार्थ-जो कोई वीतराग स्वसंवेदन ज्ञानमें परिणमन करता हुआ अपने अन्तरात्मपनेके भावसे मिथ्यात्व व रागादिभावोंसे रहित व केवलज्ञानादि अनन्तगुणोंसे एकतारूप अपने शुद्ध आत्माको सत्ता मात्र दर्शनरूपसे निर्विकल्प होकर देखता है या विपरीत अभिप्रायरहित शुद्धात्माकी रुचिरूप परिणतिसे श्रद्धान करता है, विकार रहित स्वसंवेदन ज्ञानके द्वारा उसे रागादिसे भिन्न जानता है तथा उसीमें तन्मय होकर अनुभव करता है वही निश्चय रत्नत्रय स्वरूप है । इस सूत्रमें अभेदनयकी अपेक्षासे आत्माको ही सम्यग्दर्शन ज्ञान चारित्र तीन रूप कहा है। इससे जाना जाता है कि जैसे द्राक्षा-दाख आदि वस्तुओंसे बना हुआ शरबत अनेक वस्तुओंका होकर भी एकरूप कहलाता है वैसे ही अभेदकी अपेक्षासे एक निश्चय रत्नत्रय स्वरूप जीवके स्वभावमें निश्चल आचरणरूप ही मोक्षमार्ग है यह भाव है । ऐसा ही अन्य ग्रन्थमें इस आत्माधीन निश्चय रत्नत्रयका लक्षण कहा है
आत्मामें रुचि सम्यग्दर्शन है-उसीके ज्ञानको सम्यग्ज्ञान कहा है तथा उसी आत्मा ही स्थिरता पाना चारित्र है। यही मोक्षका कारण योगाभ्यास है ।।१६२।।
इस तरह मोक्षमार्गके वर्णन की मुख्यतासे दो गाथाएँ पूर्ण हुईं।
सर्वस्यात्मनः संसारिणो मोक्षमार्गार्हत्वनिरासोयम् । जेण विजाणदि सव्वं पेच्छदि सो तेण सोक्ख-मणुहवदि । इदि तं जाणदि भविओ अभव्व-सत्तो ण सद्दहदि ।। १६३।।
येन विजानाति सर्वं पश्यति स तेन सौख्यमनुभवति ।
इति तज्जानाति भव्योऽभव्यसत्त्वो न अर्द्धते ।।१६३।। इह हि स्वभावप्रातिकूल्याभावहेतुकं सौख्यम् । आत्मनो हि दृशि-ज्ञप्ती स्वभावः । तयोर्विषयप्रतिबन्धः प्रातिकूल्यम् । मोक्षे खल्वात्मनः सर्व विमानत; पश्यतश्च तदभावः । ततस्तद्धेतुकस्यानाकुलत्वलक्षणस्य परमार्थसुखस्य मोक्षेऽनुभूतिरचलिताऽस्ति । इत्येतद्भव्य

Translation AI Generated

386
. The path to liberation, the index of the universe, the small, the Hindi, the date-the Uththānika-further, by the principle of non-duality, this soul itself is the form of right faith, right knowledge, and right conduct, thus, they strengthen the path to liberation already mentioned.
With the meaning in the order of the words-(who) someone (by their own soul) by the soul itself (the soul form) their own soul (believes in), (knows), (conducts) acts (this) this (is decided) with certainty (right faith, knowledge, and conduct, it becomes).
Specific meaning-Whoever, becoming absorbed in the knowledge of their own self-awareness, free from attachment, sees their own inner self, free from falsehood and attachment, and united with infinite virtues like omniscience, as pure soul, in the form of pure existence, without any discrimination, or believes in the pure soul, free from opposite opinions, with the beautiful culmination of their own self-awareness, knows it through the knowledge of self-awareness, free from defilements, as different from attachment, and experiences it with complete absorption in it, that is the certainty of the three jewels. In this sutra, the soul itself is called the three forms of right faith, knowledge, and conduct, from the perspective of non-duality. From this, it is known that just as sherbet made from grapes, dates, etc., is called one, even though it is made of many things, similarly, from the perspective of non-duality, the one certainty of the three jewels is the nature of the living being, and the steady conduct is the path to liberation. This is the meaning. Similarly, in other texts, the characteristics of this certainty of the three jewels, dependent on the soul, are mentioned.
Interest in the soul is right faith-the knowledge of it is called right knowledge, and the stability of that soul itself is conduct. This is the cause of liberation, the practice of yoga. 162.
In this way, two verses are completed, mainly describing the path to liberation.
The denial of the eligibility of all beings in the world for the path to liberation. Whoever knows everything, sees everything, experiences happiness by that. Thus, knowing that, the future being, the non-future being, does not doubt. 163.
Whoever knows everything, sees everything, experiences happiness by that.
Thus, knowing that, the future being, the non-future being, does not doubt. 163. Here, happiness is due to the absence of the cause of opposition to one's nature. The nature of the soul is to know and see. The obstacle to the object of these two is opposition. In liberation, the soul sees everything, and there is no obstacle to that. Therefore, the experience of the ultimate happiness, characterized by the absence of disturbance, due to that cause, is unshakeable in liberation. This is the future being...