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 397

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पंचास्तिकाय प्राभृत हिन्दी ता०-उत्थानिका-आगे पूर्वमें कही हुई शुद्धात्माकी भक्तिसे पुण्यबंध होता है ऐसा दिखाकर उससे मुख्यतासे मोक्षका होना निषेध करते हैं
अन्वय सहित सामान्यार्थ-( अरहंतसिद्धचेदियपवयणगणणाणभत्ति-संपण्णो) अरहंत भगवान, सिद्ध परमात्मा, उनकी प्रतिमा, जैनसिद्धांत, मुनिसमूह तथा ज्ञानकी भक्ति करनेवाला ( बहुशः ) अधिकतर ( पुण्णं) पुण्यकर्मको ( बंधदि) बाँधता है (दु) परन्तु (सो) वह (कम्पक्खयं ) कर्मोका क्षय (ण कुणदि) नहीं करता है।
विशेषार्थ-यहाँ यह सूत्रका भाव है कि आस्रव रहित शुद्ध अपने आत्माके अनुभवसे मोक्ष होता है। इस कारण पर वस्तुके आश्रित भावसे मोक्षका निषेध है ।।१६६।।
स्वसमयोपलम्भाभावस्य रागैकहेतुत्वद्योतनमेतत् । जस्स हिदयेणुमेत्तं वा परदव्वम्हि विज्जदे रागो। सो ण विजाणदि समयं सगस्स सव्वागमधरो वि ।। १६७।।
यस्य हृदयेऽणुमात्रो वा परद्रव्ये विद्यते रागः ।
सन विजानाति समयं स्वकस्य सर्वागमधरोऽपि ।।१६७।। यस्य खलु रागरेणुकणिकाऽपि जीवति हृदये, न नाम स समस्तसिद्धान्तसिन्धुपारगोऽपि निरुपरागशुद्धस्वरूपं स्वसमयं चेतयते । ततः स्वसमयप्रसिद्ध्यर्थं पिञ्जनलग्नतूलन्यासन्यायमयिदधताऽहंदादिविषयोऽपि क्रमेण रागरेणुरपसारणीय इति ।।१६७।।
अन्वयार्थ-( यस्य हृदये ) जिसके हृदयमें ( परद्रव्ये ) परद्रव्यके प्रति ( अणुमात्रः वा ) अणुमात्र भी ( लेशमात्र भी) [ रागः ] राग ( विद्यते ) वर्तता है ( सः ) वह, ( सर्वागमधर: अपि ) भले ही सर्व आगमधर हो तथापि, (स्वकस्य समयं न विजानाति ) स्वकीय समयको नहीं जानता ( -अनुभव नहीं करता ) ____टीका-वहाँ, स्वसमयकी उपलब्धिके अभावका, राग एक हेतु है ऐसा प्रकाशित किया
जिसके हृदयमें रागरेणुकी कणिका भी जीवित है वह, भले ही समस्त सिद्धान्तसागरका पारंगत हो तथापि, निरुपराग-शुद्धस्वरूप स्वसमयको वास्तवमें नहीं चेतता [ अनुभव नहीं करता] इसलिये, धुनकीसे चिपकी हुई रूईको दूर करनेके न्यायको धारण करते हुए, जीवको स्वसमयकी प्रसिद्धिके हेतु अर्हतादिविषयक भी रागरेणु क्रमश: दूर करनेयोग्य है ।।१६७।।
अथ शुद्धात्मोपलंभस्य परद्रव्य एव प्रतिबंध इति प्रज्ञापयति,–यस्य हृदये मनसि, अणुमेत्तं वा-परमाणुमात्रोपि परदव्वम्हि-शुभाशुभपरद्रव्ये हि-स्फुटं विज्जदे रागो-रागो विद्यते,

Translation AI Generated

## 393
This sūtra shows that the devotion to the pure soul, as mentioned earlier, leads to the bondage of karma, and thus it prohibits the attainment of liberation through it.

**General Meaning with Anvaya:** (Arhant-siddh-cheddiy-pavayan-ganna-na-bhatti-sampanno) One who is devoted to the Arhant Bhagwan, the Siddha Paramatma, their images, Jain principles, the group of Munis, and knowledge (bahusha) mostly (punnam) creates karmic bondage (bandhi) (du) but (so) he (kamp-khayam) does not destroy karma.

**Specific Meaning:** The essence of this sūtra is that liberation is attained through the experience of the pure self, free from any influx. Therefore, liberation through attachment to any object is prohibited. ||166||

**This sūtra indicates that the absence of the realization of one's own true self is solely due to attachment.** For whoever has even a tiny bit of attachment to external objects in their heart, even if they are well-versed in all the scriptures, they will not know their own true self. ||167||

**Anvaya:** (Yasyah hridaye) In whose heart (paradravyah) towards external objects (anu-matrah va) even a tiny bit (lesha-matrah bhi) [raghah] attachment (vidyate) exists (sah) he, (sarva-agam-dharah api) even if he is well-versed in all the scriptures, (svakasyah samaayam na vijanati) does not know (does not experience) his own true self.

**Commentary:** Here, the absence of the realization of one's own true self is shown to be solely due to attachment.

Whoever has even a tiny bit of attachment in their heart, even if they are well-versed in all the scriptures, they do not truly realize their pure, unattached nature and their own true self. Therefore, to realize one's true self, just as one removes cotton stuck to a wick, one must gradually eliminate even the smallest traces of attachment to external objects, including those related to Arhathood. ||167||

**It is then explained that the realization of the pure self is hindered by external objects.** For whoever has even a tiny bit of attachment to external objects, whether good or bad, in their heart and mind, they will not truly realize their own true self.