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 396

३९२
मोक्षमार्ग प्रपंच सूचिका चूलिका सराग सम्यग्दृष्टि हो जाता है तथा यदि कोई आत्माको भावना करनेके लिये समर्थ है तोभी शुभोपयोगरूप भक्ति आदिके भावसे ही संसारसे मुक्तिका लाभ होता है ऐसा एकान्तसे मानने लगे तब वह सूक्ष्म परसमयरूप परिणामके कारण अज्ञानी तथा मिथ्यादृष्टि हो जाता है। इससे यह सिद्ध हुआ कि अज्ञान से जीवका बुरा होता है। कहा है
कितने जीव तो अज्ञानसे भ्रष्ट हो जाते हैं, कितने प्रमादसे नष्ट होते हैं व कितने ज्ञानके स्पर्श-मानसे अर्थात् अनुभव रहित ज्ञानसे अपना बुरा करते हैं व कितने जीव उनसे नाश किये जाते हैं जो स्वयं नष्ट-भट हैं !!१६५।। ___ उक्तशुद्धसंप्रयोगस्य कथञ्चिद् बन्धहेतुत्वेन मोक्षमार्गत्वनिरासोऽयम् । अरहंत-सिद्ध-चेदिय-पवयण-गण-णाण-भत्ति-संपण्णो । बंधदि पुण्णं बहुसो ण हु सो कम्मक्खयं कुणदि ।।१६६।।
अर्हत्सिद्धचैत्यप्रवचनगणज्ञानभक्तिसम्पन्नः ।
बध्नाति पुण्यं बहुशो न खलु स कर्मक्षय करोति ।।१६६।। अर्हदादिभक्तिसंपन्नः कथञ्चिच्छुद्धसंप्रयोगोऽपि सन् जीवो जीवद्रागलवत्वाच्छुभोपयोगतामजहत् बहुशः पुण्यं बध्नाति, न खलु सकलकर्मक्षयमारभते । ततः सर्वत्र रागकणिकाऽपि परिहरणीया परसमयप्रवृत्तिनिबन्धनत्वादिति ।। १६६।।
अन्वयार्थ— [ अर्हत्सिद्धचैत्यप्रवचनगणज्ञानभक्तिसम्पन्नः ] अर्हत, सिद्ध, चैत्य ( -अर्हतादिकी प्रतिमा ), प्रवचन ( -शास्त्र ), मुनिगण और ज्ञानके प्रति भक्तिसम्पन्न जीव ( बहुश: पुण्यं बध्नाति ) बहुत पुण्य बाँधता है, ( न खलु स: कर्मक्षयं करोति ) परन्तु वास्तवमें वह कर्मका क्षय नहीं करता। ___टीका-यहाँ पूर्वोक्त शुद्धसम्प्रयोगको कथंचित् बंधहेतुपना होनेसे उसके मोक्षमार्गपनेका निषेध किया है। ____ अर्हतादिके प्रति भक्तिसम्पन्न जीव, कथंचित् 'शुद्धसम्प्रयोगवाला' होने पर भी रागांश जीवित होनेसे 'शुभोपयोगपने' को न छोड़ता हुआ, बहुत पुण्य बाँधता है, परन्तु वास्तवमें सकल कर्मका क्षय नहीं करता। इसलिये परसमयप्रवृत्तिका कारण होनेसे सर्वत्र रागकी कणिका भी छोड़ने योग्य है, ।।१६६।।
सं० ता०—पूर्वोक्तशुद्धसंप्रयोगस्य पुण्यबंधं दृष्ट्वा मुख्यवृत्त्या मोक्षं निषेधयति,अर्हत्सिद्धचैत्य-प्रवचनगणज्ञानेषु भक्तिसंपत्रो जीवः बहुश: प्रचुरेण हु-स्फुटं पुण्यं बध्नाति सोस:, ण कम्मक्खयं कुणदि-नैव कर्मक्षयं करोति । अत्र निरास्रवशुद्धनिजात्मसंवित्त्या मोक्षो भवतीति हेतोः पराश्रितपरिणामेन मोक्षो निषिद्ध इति सूत्रार्थः ।।१६६।।

Translation AI Generated

392
If someone becomes a **Samyagdrusti** with **Saraag** (attachment) and **Chulika** (subtle attachment) in the **Mokshamarg** (path to liberation), and if they are able to contemplate the soul, even then, they will be liberated from the world only through devotion, which is a **Shubhopayog** (beneficial use). If they believe this absolutely, then due to the subtle **Parasamaya** (ultimate time) effect, they will become ignorant and **Mithyadristi** (falsely seeing). This proves that ignorance harms the soul. It is said:

How many souls are corrupted by ignorance, how many are destroyed by carelessness, how many harm themselves by the touch of knowledge, i.e., knowledge without experience, and how many souls are destroyed by those who are themselves lost and wandering! 165.

The above **Shuddhasamprayog** (pure practice) is negated as a cause of bondage, as it is not the path to liberation. One who is endowed with devotion to **Arhat** (liberated soul), **Siddh** (liberated soul), **Chaitya** (image of an Arhat), **Pravachan** (scripture), **Gan** (group of monks), **Naaan** (knowledge), and **Bhakti** (devotion), binds much merit, but does not destroy karma. 166.

One who is endowed with devotion to Arhat, Siddha, Chaitya, Pravachan, Gan, Naaan, and Bhakti, even though he is engaged in **Shuddhasamprayog**, due to the attachment to the soul, does not abandon the **Shubhopayog** and binds much merit, but does not destroy all karma. Therefore, even a particle of attachment should be abandoned, as it is the cause of **Parasamaya** (ultimate time) activity. 166.

Meaning: One who is endowed with devotion to Arhat, Siddha, Chaitya, Pravachan, Gan, and Naaan, binds much merit, but does not actually destroy karma. 166.

Commentary: Here, the previously mentioned **Shuddhasamprayog** is negated as a cause of bondage, as it is not the path to liberation. Even though one is engaged in **Shuddhasamprayog**, due to the attachment to the soul, he does not abandon the **Shubhopayog** and binds much merit, but does not actually destroy all karma. Therefore, even a particle of attachment should be abandoned, as it is the cause of **Parasamaya** (ultimate time) activity. 166.

Summary: The above **Shuddhasamprayog** is negated as a cause of bondage, as it is not the path to liberation. One who is endowed with devotion to Arhat, Siddha, Chaitya, Pravachan, Gan, Naaan, and Bhakti, binds much merit, but does not destroy karma. 166.