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 392

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मोक्षमार्ग प्रपंच सूचिका चूलिका सबको (विजाणदि) विशेषरूप से जानता है ( पेच्छदि) देखता है ( तेण) उसीसे ( सोक्खम् ) सुखको ( अणुहवदि) भोगता है ( भविओ) भव्य जीव ( तं ) उस सुखको (इदि) उसी प्रकार ( जाणदि) जान लेता है ( अभव्यसत्तो) अभव्य जीव (ण) नहीं (सहहदि) श्रद्धान करता है।
विशेषार्थ-यह जीव लोक अलोकको प्रकाश करनेवाले केवलज्ञानसे संशय, विपर्यय व अनध्यवसाय रहित तीन लोकके तीन कालवर्ती वस्तुसमूहको जानता है तथा लोकालोक प्रकाशक केवलदर्शनसे सत्ता मात्र उन सबको एकसाथ देखता है तथा उन्हीं केवलज्ञान, केवलदर्शनके द्वारा इन दोनोंसे अभिन्न सुखको निरंतर अनुभव करता है। जो इस तरहके अनन्त सुखको ग्रहण करने योग्य श्रद्धान करता है तथा अपने-अपने गुणस्थानके अनुसार उसका अनुभव करता है वही भव्य जीव है । अभव्य जीवको ऐसा श्रद्धान नहीं होता है । मिथ्यादर्शन आदि सात प्रकृतियोंके उपशम, क्षयोपशम वा क्षयसे सम्यग्दृष्टि भव्य जीव चारित्रमोहके उपशम या क्षयोपशम के अनुसार यद्यपि अपने-अपने गुणस्थानके अनुकूल विषयोंके सुखको त्यागने योग्य समझकर भोगता है तथापि अपने शुद्ध आत्माकी भावनासे पैदा होनेवाले अतींद्रिय सुखको ही उपादेय या ग्रहण योग्य मानता है-कारण इसका यही है कि उसके पूर्वमें कहे प्रमाण दर्शनमोह तथा चारित्रमोहका उपशम आदिका होना संभव नहीं है । इसलिये उसको अभव्य कहते हैं यह भाव है ।। १६३।। ___ इस तरह भव्य तथा अभव्यका स्वरूप कहनेकी मुख्यतासे सातवें स्थलमें गाथा पूर्ण हुई।
दर्शनज्ञानचारित्राणां कथंचिदन्धहेतुत्वोपदर्शनेन जीवस्वभावे नियतचरितस्य साक्षान्मोक्षहेतुत्वद्योतनमेतत् । दसण-णाण-चरित्ताणि मोक्ख-मग्गो ति सेविदव्वाणि । साधूहिं इदं भणिदं तेहिं दु बंधो व मोक्खो वा ।। १६४।।
दर्शनज्ञानचारित्राणि मोक्षमार्ग इति सेवितव्यानि ।
साधुभिरिदं भणितं तैस्तु बन्धो वा मोक्षो वा ।।१६४।। अमूनि हि दर्शनज्ञानचारित्राणि कियन्मात्रयापि परसमयप्रवृत्त्या संवलितानि कृशानुसंवलितानीव धृतानि कथञ्चिविरुद्धकार्यकारणत्वरूढेर्बन्धकारणान्यपि यदा तु समस्तपरसमयनवृत्तिनिवृत्तिरूपया स्वसमयप्रवृत्या सङ्गच्छंते तदा निवृत्तकृशानुसंवलनानीव घृतानि विरुद्धकार्य

Translation AI Generated

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The liberated soul (**vijāṇadi**) knows (**pechchhadi**) sees (**teṇa**) by that (**sokkham**) happiness (**aṇuhavdi**) experiences (**bhavīo**) the worthy soul (**taṃ**) that happiness (**idi**) in the same way (**jāṇadi**) knows (**abhavya satto**) the unworthy soul (**ṇa**) not (**sahahadi**) believes.

**Special Meaning:** This soul, by the illuminating knowledge of the omniscient, knows the three groups of objects of the three worlds, which are free from doubt, error, and indecision, and which exist in the three periods of time. And by the omniscient vision, it sees all of them together. And by those very omniscient knowledge and omniscient vision, it continuously experiences the happiness that is inseparable from them. The one who believes in this kind of infinite happiness and experiences it according to his own state of being is the worthy soul. The unworthy soul does not have such belief.

The worthy soul, with the suppression or destruction of the seven natures, including false vision, etc., and with the suppression or destruction of the conduct-delusion, according to his own state of being, experiences the happiness of the objects, even though he understands that they are worthy of being abandoned. However, he considers the transcendental happiness arising from the feeling of his pure soul to be worthy of being accepted or adopted. The reason for this is that it is not possible for him to have the suppression or destruction of the vision-delusion and the conduct-delusion, as mentioned earlier. Therefore, he is called unworthy. This is the meaning.

Thus, the seventh chapter ends with the main point of describing the nature of the worthy and the unworthy.

This shows that the nature of the soul is fixed in its conduct, and that the omniscient is the direct cause of liberation, by showing the causal relationship of vision, knowledge, and conduct. Vision, knowledge, and conduct are to be followed as the path to liberation. This is said by the virtuous, and by them, both bondage and liberation.

Vision, knowledge, and conduct are to be followed as the path to liberation. This is said by the virtuous, and by them, both bondage and liberation.

These vision, knowledge, and conduct, even if they are slightly contaminated by the influence of the other time, are held like ghee that is contaminated with a little bit of water. When they are in harmony with their own time, by the cessation of the influence of the other time, they become like ghee that is free from contamination, and they are the cause of bondage, because they are established in the relationship of cause and effect.