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 400

३९६
मोक्षमार्ग प्रपंच सूचिका चूलिका कर्मबन्धमूलचित्तोद्भ्रान्तिमूलभूता रागाधनुवृत्तिरेकान्तेन निःशेषीकरणीया । निःशेषितायां तस्यां प्रसिद्धनैःसङ्ग्यनैर्मभ्यः शुद्धात्मद्रव्यविश्रान्तिरूपां पारमार्थिकी सिद्धभक्तिमनुबिभ्राणः प्रसिद्धस्वसमयप्रवृत्तिर्भवति । तेन कारणेन स एवनिःशेषिराकर्मबन्धः सिद्धिमवाप्नोतीति ।।१६९।।
अन्वयार्थ-( तस्मात् ) इसलिये ( निवृत्तिकाम: ) मोक्षार्थी जीव ( निस्सङ्गः ) नि:संग (च) और ( निर्ममः ) निर्मम ( भूत्वा पुनः ) होकर ( सिद्धेषु भक्तिं ) सिद्धोंकी भक्ति ( करोति ) करता है, ( तेन ) इसलिये वह ( निर्वाणं प्राप्नोति ) निर्वाणको प्राप्त करता है।
टीक - यह साप दोषका नि:शेषनाश करनेयोग्य होनेका निरूपण है।
रागादिपरिणति होनेसे चित्तका भ्रमण होता है और चित्तका भ्रमण होनेसे कर्मबंध होता है ऐसा ( पहले ) कहा गया, इसलिये मोक्षार्थीको कर्मबंधका मूल ऐसा जो चित्तका भ्रमण उसके मूलभूत रागादिपरिणतिका एकान्तसे नि:शेष नाश करनेयोग्य है । उसको निःशेष नाश किया जानेसे, जिसे नि:संगता और निर्ममता प्रसिद्ध हुई है ऐसा वह जीव शुद्धात्मद्रव्यमें विश्रान्तिरूप पारमार्थिक सिद्धभक्ति धारण करता हुआ स्वसमयप्रवृत्तिकी प्रसिद्धिवाला होता है । उस कारणसे वह जीव कर्मबंधका नि:शेष नाश करके सिद्धिको प्राप्त करता है ।।१६९।।
ततस्तस्मान्मोक्षार्थिना पुरुषेण "ग्रहणरहितत्वानि:संगता' आस्रवकारणभूतं रागादिविकल्पजालं निर्मूलनायेति सूक्ष्मपरसमयव्याख्यानमुपसंहरति, तम्हा-तस्माच्चित्तगतरागादिविकल्पजालं 'अण्णाणादो णाणी'-त्यादि गाथाचतुष्टयेनास्रवकारणं भणितं तस्मत्त्कारणात् णिज्बुदिकामो-निवृत्यभिलाषी पुरुषः णिस्संगो—नि:संगात्मतत्त्वविपरीतबाह्याभ्यन्तरपरिग्रहेण रहितत्वानि:संगः । णिम्ममो.-- रागा-धुपाधिरहितचैतन्यप्रकाशलक्षणात्मतत्त्वविपरीतमोहोदयोत्पन्नेन ममकाराहंकारादिरूपविकल्पजालेन रहितत्वात् निमोहश्च निर्ममः, भविय-भूत्वा, पुणो-पुन: सिद्धेसु-सिद्धगुणसदृशानंतज्ञानात्मगुणेषु कुणदु-करोतु। कां। भत्ति---पारमार्थिकस्वसंवित्तिरूपां सिद्धभक्तिं । किंभवति ? तेण—तेन सिद्धभक्तिपरिणामेन शुद्धात्मोपलब्धिरूपं, णिव्याणं-निर्वाणं, पप्पोदि-प्राप्नोतीति भावार्थः ।।१६९।। एवं सूक्ष्मपरसमयव्याख्यानमुख्यत्वेन नवमस्थले गाथापंचकं गतं ।
हिन्दी ता०-उत्थानिका-मोक्षार्थी पुरुषको उचित है कि आस्रवके कारणभूत रागादि विकल्प जालको जड़मूलसे नाश करे इसीलिये आचार्य सूक्ष्मपरसमयके व्याख्यानको संकोच करते हैं:____ अन्वय सहित सामान्यार्थ-[ तम्हा] इसलिये [णिव्युदिकामो ] मोक्षका इच्छुक [णिस्संगो ] परिग्रहरहित होकर [य] और [णिम्ममो] ममतारहित होकर [ पुणो] फिर [सिद्धेसु] सिद्धोंमें [ भक्तिं ] भक्ति [कुणदि ] करता है । तेण] इसी रीतिसे वह [णिव्याण ] मोक्षको [पप्पोदि ] पाता है।

Translation AI Generated

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The root of karma-bandha is the delusion of the mind, which is caused by the attachment to the objects of the senses. This attachment must be completely eradicated. When it is eradicated, the soul, which is free from attachment and ego, attains the true devotion to the Siddhas, which is the state of being established in the pure Self. This is the true nature of the Siddhas. Because of this, the soul, which has completely eradicated karma-bandha, attains liberation. ||169||

Anvaya-artha: Therefore, the soul, which desires liberation, becomes free from attachment and ego, and thus attains devotion to the Siddhas. Therefore, he attains liberation.

Tika: This verse explains the complete eradication of the two defects.

It was previously stated that the delusion of the mind is caused by the attachment to the objects of the senses, and that this delusion leads to karma-bandha. Therefore, the soul, who desires liberation, must completely eradicate the root of karma-bandha, which is the delusion of the mind, which is caused by the attachment to the objects of the senses. When this attachment is completely eradicated, the soul, who is free from attachment and ego, attains the true devotion to the Siddhas, which is the state of being established in the pure Self. This is the true nature of the Siddhas. Because of this, the soul, which has completely eradicated karma-bandha, attains liberation. ||169||

Therefore, the Acharya, in his explanation of the subtle paryay, concludes by saying that the soul, who desires liberation, must eradicate the root of the attachment to the objects of the senses, which is the cause of the inflow of karma. The Acharya says that the soul, who desires liberation, is free from attachment because he is free from the external and internal attachment to the objects of the senses. He is also free from ego because he is free from the delusion that arises from the attachment to the objects of the senses. He then says that the soul, who desires liberation, becomes free from attachment and ego, and thus attains devotion to the Siddhas. This devotion is the true knowledge of the Self. Because of this devotion, the soul attains liberation. ||169||

Thus, the five verses in the ninth chapter of the Tattvartha Sutra are primarily concerned with the explanation of the subtle paryay.

Hindi Ta: It is appropriate for the soul, who desires liberation, to eradicate the root of the inflow of karma, which is the attachment to the objects of the senses. Therefore, the Acharya concludes his explanation of the subtle paryay by saying: Anvaya with general meaning: [Therefore] the soul, who desires liberation, [becomes free from attachment] by being free from attachment, [and] [becomes free from ego] by being free from ego, [then] [attains devotion to the Siddhas]. In this way, he [attains liberation].