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 394

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मोक्षमार्ग प्रपंच मूनिका चूलिका विशेषार्थ-ये सम्यग्दर्शन, ज्ञान, चारित्र जन्म शुद्धात्माके आश्रित होते हैं तब मोक्षके कारण होते हैं परन्तु जब ये शुद्धात्मा के सिवाय अन्यके आश्रय होते हैं तब बंधके कारण होते हैं । इसपर दृष्टांत देते हैं-जैसे घृत आदि पदार्थ स्वभावसे ठंडे होनेपर भी अग्निके संयोगसे दाहके कारण हो जाते हैं तैसे ही ये रत्नत्रय स्वभावसे मुक्तिके कारण हैं तोभी पंचपरमेष्ठी आदि शुभ द्रव्यके आश्रममें होनेसे साक्षात् पुण्यबन्धके कारण होते हैं तथा ये ही श्रद्धान ज्ञान चारित्र जब मिथ्यादर्शन तथा विषय और कषाय के कारण परद्रव्योंके आश्रयमें होते हैं तब पापबंधके कारण भी होते हैं। इससे यह सिद्ध हुआ कि जीवके स्वभावमें निश्चल आचरण करना मोक्षमार्ग है ।।१६४।।
इस तरह शुद्ध रत्नत्रयसे मोक्ष व अशुद्ध रत्नत्रयसे पुण्यबंध होता है ऐसा कहते हुए गाथा पूर्ण हुई।
सूक्ष्मपरसमयस्वरूपाख्यानमेतद् । अण्णाणादो णाणी जदि मण्णदि सुद्ध-संपओगादो। हवदि त्ति दुक्ख-मोक्खं परसमय-रदो हवदि जीवो ।।१६५।।
अज्ञानात् ज्ञानी यदि मन्यते शुद्धसंप्रयोगात् ।
भवतीति दुःखमोक्षः परसमयरतो भवति जीवः ।।१६५।। अर्हदादिषु भगवत्सु सिद्धिसाघनीभूतेषु भक्तिभावानुरञ्जिता चित्तवृत्तिरत्र शुद्धसंप्रयोगः । अथ खल्बज्ञानलवावेशाद्यदि यावत् ज्ञानवानपि ततः शुद्धसंप्रयोगान्मोक्षो भवतीत्यभिप्रायेण खिमानस्तत्र प्रवर्तते तदा तावत्सोऽपि रागलवसद्भावात्परसमयरत इत्युपगीयते अथ न किं पुनर्निरङ्कुशरागकलिकलङ्कितान्तरंगवृत्तिरितरो जन इति ।। १६५।।
अन्वयार्थ— [शुद्धसंप्रयोगाद् ] शुद्धसंप्रयोगसे ( शुभ भक्तिभावसे ) ( दुःखमोक्षः भवति ) दुःखमोक्ष होता है ( इति ) ऐसा ( यदि ) यदि ( अज्ञानात् ) अज्ञानके कारण ( ज्ञानी ) ज्ञानी ( मन्यते ) माने-तो वह ( परसमयरत: जीवः ) परसमयरत जीव ( भवति ) है।
टीका-यह, सूक्ष्म परसमयके स्वरूपका कथन है ।
सिद्धिके साधनभूत ऐसे अर्हतादि भगवन्तोंके प्रति भक्तिभावसे अनुरंजित चित्तवृत्ति यहाँ 'शुद्धसंप्रयोग' है। अज्ञानअंशके आवेशसे यदि ज्ञानवान भी 'उस शुद्धसम्प्रयोगसे मोक्ष होता है' ऐसे अभिप्राय द्वारा खेद प्राप्त करता हुआ उसमें ( शुद्धसम्प्रयोगमें ) प्रवर्ते, तो तब तक वह भी रागांशके सद्भावके कारण ‘परसमयरत' कहलाता है। तो फिर निरंकुश रागरूप कालिमासे कंलकित ऐसी अंतरंग वृत्तिवाला इतरजन क्या परसमयरत नहीं कहलायेगा ? अवश्य कहलायेगा ही ।।१६५॥

Translation AI Generated

390
The path to liberation (moksha) is characterized by right faith (samyakdarshan), right knowledge (samyakgyan), and right conduct (samyakcharitra). When these three jewels (ratnatraya) are rooted in the pure soul (shuddhatma), they lead to liberation. However, when they are rooted in anything other than the pure soul, they lead to bondage.

An analogy can be drawn: just as ghee and other substances, though naturally cold, become hot due to contact with fire, similarly, these three jewels, though naturally conducive to liberation, become the cause of virtuous bondage when they are rooted in auspicious substances like the five supreme beings (panchaparameshthi). Likewise, when these same faith, knowledge, and conduct are rooted in false faith (mithyadarshan), objects of sense perception (vishaya), and passions (kṣaya), they become the cause of sinful bondage.

Therefore, it is established that unwavering conduct rooted in the soul is the path to liberation. ||164||

Thus, the verse concludes by stating that liberation arises from pure three jewels, while virtuous bondage arises from impure three jewels.

This is an explanation of the subtle nature of the ultimate reality (parasamaya). If a knowledgeable person believes that liberation arises from pure association (shuddhasamprayoga), then that person is attached to the ultimate reality (parasamayarata). ||165||

**Translation of the Sanskrit verse:**

If a knowledgeable person believes that liberation arises from pure association (shuddhasamprayoga) due to ignorance, then that person is attached to the ultimate reality (parasamayarata). ||165||

**Commentary:**

Here, "pure association" refers to the state of mind that is imbued with devotion towards the liberated ones (arhatadi) like the Tirthankaras. If a knowledgeable person, due to a tinge of ignorance, believes that liberation arises from this pure association and strives for it, then even they are considered attached to the ultimate reality because of the presence of a tinge of passion (raga). Therefore, what about a person whose inner state is tainted by unbridled passion (nirankusha raga)? Surely, they too would be considered attached to the ultimate reality. ||165||

**Explanation of the Sanskrit terms:**

* **Moksha:** Liberation from the cycle of birth and death.
* **Samyakdarshan:** Right faith, the correct understanding of reality.
* **Samyakgyan:** Right knowledge, the true understanding of the self and the world.
* **Samyakcharitra:** Right conduct, living a life of non-violence, truthfulness, and non-attachment.
* **Ratnatraya:** The three jewels of Jainism: right faith, right knowledge, and right conduct.
* **Shuddhatma:** The pure soul, the true self.
* **Panchaparameshthi:** The five supreme beings: the Tirthankaras, the Siddhas, the Acharyas, the Upadhyayas, and the Sadhus.
* **Mithyadarshan:** False faith, a distorted view of reality.
* **Vishaya:** Objects of sense perception.
* **Kṣaya:** Passions, negative emotions like anger, greed, and pride.
* **Parasamaya:** The ultimate reality, the true nature of existence.
* **Shuddhasamprayoga:** Pure association, a state of mind characterized by devotion and purity.
* **Parasamayarata:** Attached to the ultimate reality, a state of being focused on the true nature of existence.