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 391

पंचास्तिकाय प्राभृत
३८७
एव भावतो विजानाति, ततः स एव मोक्षमार्गार्हः । नैतदभव्यः श्रद्धत्ते, ततः स मोक्षमार्गानर्ह एवेति । अतः कतिपये एव संसारिणो मोक्षमार्गार्हा न सर्व एवेति । । १६३।।
अन्वयार्थ – ( येन ) जिससे ( आत्मा मुक्त होने पर ) [ सर्वं विजानाति ] सर्वको जानता है और (पश्यति) देखता है, (तेन) उससे ( स ) वह ( सौख्यम् अनुभवति ) सौख्यका अनुभव करता है, ( इति तद् ) ऐसा ( भव्यः जानाति ) भव्य जीव जानता है, ( अभव्यसत्त्वः न श्रद्धत्ते ) अभव्य जीव श्रद्धा नहीं करता ।
टीका - यह, सर्व संसारी आत्माओं के मोक्षमार्गकी योग्यताका निराकरण (निषेध ) हैं । वास्तवमें सौख्यका कारण स्वभावकी प्रतिकूलताका अभाव है। आत्माका 'स्वभाव' वास्तवमें दृशि-ज्ञप्ति ( दर्शन और ज्ञान ) है। उन दोनोंके विषयमें रुकावट होना सो 'प्रतिकूलता' है मोक्षमें वास्तव में आत्मा सर्वको जानता और देखना होनेसे उसका ( रुकावटका ) अभाव हैं। इसलिये उसका अभाव जिसका कारण है ऐसे अनाकुलतालक्षणवाले परमार्थसुखकी मोक्षमें अचलित अनुभूति होती है । इस प्रकार भव्य जीव ही भावसे जानता है, इसलिये वही मोक्षमार्ग योग्य हैं, अभव्य जीव इस प्रकार श्रद्धा नहीं करता, इसलिये वह मोक्षमार्गके अयोग्य ही है।
इसलिये कुछ ही संसारी मोक्षमार्गके योग्य हैं, सभी नहीं ॥ १६३॥
अथ यस्य स्वाभाविकसुखे श्रद्धानमस्ति स सम्यग्दृष्टिर्भवतीति प्रतिपादयति, जेण-अयं जीवः कर्ता येन लोकालोकप्रकाशककेवलज्ञानेन विजानदि-विशेषेण संशयविपर्ययानध्यवसायरहितत्वेन जानाति परिच्छिनत्ति । कि । सव्वं सर्वं जगत्त्रयकालत्रयवर्ति वस्तुकदम्बकं । न केवलं जानाति । पेच्छदि-येनैवः लोकालोकप्रकाशककेवलदर्शनेन सत्तावलोकेन पश्यति । सो ते सोक्खमभवदि स जीवस्तेनैव केवलज्ञानदर्शनद्वयेनानवरतं ताभ्यामभित्रं सुखमनुभवति । इति तं जाणदि भवियो-इति पूर्वोक्तप्रकारेण तदनंतसुखं जानात्युपादेयरूपेण श्रद्दधाति स्वकीयस्वकीयगुणस्थानानुसारेणानुभवति च । स कः । भव्यः । अभविय संतो ण सद्दहदि - अभव्यजीवो न श्रद्धधाति । तद्यथा । मिथ्यात्वादिसप्तप्रकृतीनां यथासंभवं चारित्रमोहस्य चोपशमक्षयोपशमक्षये सति स्वकीय स्वकीयगुणस्थानानुसारेण यद्यपि हेयबुद्ध्या विषयसुखमनुभवति भव्यजीवः तथापि निजशुद्धात्मभावनोत्पन्नमतीन्द्रियसुखमेवोपादेयं मन्यते न चाभव्यः । कस्मादिति चेत् ? तस्य पूर्वोक्तदर्शनचारित्रमोहनीयोपशमादिकं न संभवति ततश्चैवाभव्य इति भावार्थ: ।। १६३ ।। एवं भव्याभव्यस्वरूपकथनमुख्यत्वेन सप्तमस्थूले गाथा गता ।
हिन्दी ता० - उत्थानिका- आगे यह दिखलाते हैं कि जिसका श्रद्धान स्वाभाविक सुखमें है वही सम्यग्दृष्टि हैं
अन्वय सहित सामान्यार्थ - ( सो ) यह आत्मा ( जेण ) जिस केवलज्ञानसे (सव्वं )

Translation AI Generated

**Verse 387**

He who knows all (**sarvam vijanati**) and sees all (**pasyati**) when the soul is liberated, he experiences happiness (**saukhyam anubhavati**). Such a being (**bhavya**) knows this, but an unrighteous being (**abhavya**) does not believe it.

**Commentary**

This verse refutes the notion that all beings are eligible for liberation. True happiness arises from the absence of obstacles to one's inherent nature. The soul's inherent nature is perception (**drishti**) and knowledge (**jnanpti**). Obstacles to these are the cause of suffering. In liberation, the soul knows and sees everything, thus there are no obstacles. Therefore, the soul experiences the unhindered bliss of liberation, which is characterized by the absence of obstacles.

A righteous being (**bhavya**) understands this and is therefore eligible for liberation. An unrighteous being (**abhavya**) does not believe this and is therefore ineligible for liberation.

Therefore, only a few beings are eligible for liberation, not all.

**Verse 163**

Now, the text explains that one who has faith in inherent happiness is a right-seeing being (**samyagdrishti**). This being (**jiva**) knows all (**sarvam**) - the entire universe (**jagat**) across all three times (**trayakalatrayavarthi**) - with perfect knowledge (**kevalgyan**) free from doubt, error, and attachment. He not only knows but also sees (**pechchhadi**) everything with the perfect vision (**kevaldarshan**) that illuminates the universe (**lokaalokaprakashak**). He experiences happiness (**sokkham abhavati**) because of this perfect knowledge and vision. Such a being (**bhavya**) knows this, as explained earlier, and has faith in this infinite happiness (**tadananta sukham**). He experiences this happiness according to his own qualities (**svakiyagunasthananusarenam anubhavati cha**).

An unrighteous being (**abhavya**) does not believe this. For example, even though a righteous being (**bhavya**) experiences worldly pleasures (**vishayasukham**) due to the weakening of the seven vices (**mithyatvadisaptprakrti**) and the destruction of karma (**charitram ohasya ch oupashamak shayopaashamak shaye sati**), he considers the transcendental happiness (**atiindriyasukham**) arising from the realization of his pure soul (**nijasuddhatma bhavanotpannam**) as the ultimate goal. An unrighteous being (**abhavya**) does not do this. Why? Because he does not experience the destruction of karma, the weakening of the seven vices, and the perfect vision and knowledge (**darshan charitram ohaniyopaashamadhikam na sambhavati tathachaiva abhavya iti bhavartha**).

Thus, the seventh verse (**saptama sthule gatha**) primarily describes the nature of righteous and unrighteous beings (**bhavyaabhavya swaroop kathana mukhyatvena**).

**Hindi Translation**

**Uththānikā** - Further, it is shown that one who has faith in inherent happiness is a right-seeing being (**samyagdrishti**).

**Anvaya with General Meaning** - This soul (**so**) with perfect knowledge (**jena**) knows all (**savvam**) ...