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 401

पंचास्तिकाय प्राभृत
३९७
विशेषार्थ - अण्णाणादो णाणी' इत्यादि चार गाथाओंके द्वारा रागादि विकल्पजालको आस्रवका कारण बताया है इसलिये जो पुरुष मोक्षका अभिलाषी हो उसको परिग्रहरहित आत्मतत्त्वसे विपरीत बाहरी व भीतरी परिग्रहसे रहित होकर और रागादि उपाधिसे रहित चैतन्य प्रकाशमय आत्मतत्त्वसे विपरीत मोहके उदयसे उत्पन्न ममकार और अहंकाररूप विकल्पजालसे रहित होकर सिद्धोंके समान मेरे आत्माके अनंतगुण हैं ऐसा मानकर अपने शुद्ध आत्मिक गुणोंमें परमार्थ स्वसंवेदन रूप सिद्ध भक्ति करनी चाहिये । इसीसे शुद्धात्माकी प्राप्ति रूप निर्वाणका लाभ होता है ।।१६९ ।।
अर्हदादिभक्तिरूपपरसमयप्रवृत्तेः साक्षान्मोक्षहेतुत्वाभावेऽपि परम्परया मोक्षहेतुत्वसद्भावद्योतनमेतत् ।
सपयत्थं तित्थयरं अभिगद - बुद्धिस्स सुत्त- रोइस्स ।
दूरतरं
णिव्वाणं संजम - तव - संपओत्तस्स ।। १७० ।। सपदार्थं तीर्थंकरमभिगतबुद्धेः सूत्ररोचिनः ।
दूरतरं निर्वाणं संयमतपः सम्प्रयुक्तस्य ।। १७० ।।
यः खलु मोक्षार्थमुद्यतमनाः समुपार्जिताचिन्त्यसंयमतपोभारोऽप्यसंभावितपरमवैराग्यभूमिकाधिरोहणसमर्थप्रभुशक्तिः पिञ्जनलग्नतूलन्यासन्यायेन नवपदार्थैः सहार्हदादिरुचिरूपां परसमयप्रवृत्तिं परित्यक्तुं नोत्सहते, स खलु न नाम साक्षान्मोक्षं लभते किन्तु सुरलोकादिक्लेशप्राप्तिरूपया परम्परया तमवाप्नोति ।। १७० ।।
अन्वयार्थ- (संयमतपः सम्प्रयुक्तस्य ) संयमतपसंयुक्त होने पर भी, ( सपदार्थं तीर्थंकरम् ) नव पदार्थो तथा तीर्थंकरके प्रति ( अभिगतबुद्धः ) जिसकी बुद्धि का झुकाव वर्तना है और ( सूत्ररोचिनः ) सूत्रोंके प्रति जिसे रुचि (प्रीति) वर्तती हैं, उस जीवको ( निर्वाणं ) निर्वाण ( दूरतरं ) दूरतर है।
टीका --- यहाँ, अर्हतादिकी भक्तिरूप परसमयप्रवृत्ति में साक्षात् मोक्षहेतुपनका अभाव होनेपर भी परम्परासे मोक्ष हेतुपनेका सद्भाव दर्शाया है ।
जो जीव वास्तवमें मोक्षके हेतुसे उद्यमी चित्तवाला वर्तता हुआ, अचिन्त्य संयमतपभार संप्राप्त किया होनेपर भी परमवैराग्यभूमिकाका आरोहण करनेमें समर्थ ऐसी प्रभुशक्ति उत्पन्न न की होनेसे, 'धुनकीको चिपकी हुई रूई के न्यायसे नव पदार्थों तथा अर्हतादिकी रुचिरूप ( प्रीतिरूप ) परसमयप्रवृत्तिका परित्याग नहीं कर सकता, वह जीव वास्तवमें साक्षात् मोक्षको प्राप्त नहीं करता किन्तु देवलोकादिके क्लेशकी प्राप्तिरूप परम्परा द्वारा उसे प्राप्त करता
॥ १७० ॥

Translation AI Generated

## Pancastikaya Prabhrut 397

**Special Meaning:** The four gathas starting with "Annanado Nani" explain the cause of asrava through the web of vikalpa (fluctuations) arising from raga (attachment) etc. Therefore, a person who desires liberation should be free from external and internal possessions, contrary to the essence of the soul, and free from the web of vikalpa arising from moha (delusion) which is born from the rise of mamkara (ego) and ahankara (sense of self), contrary to the luminous essence of the soul. He should consider himself as a Siddha (liberated soul) and practice Siddha bhakti (devotion to the liberated soul) in his pure spiritual qualities, believing that his soul has infinite qualities. This leads to the attainment of pure soul, which is the benefit of nirvana. || 169 ||

**Explanation:** This indicates the presence of the cause of liberation through tradition, even though there is no direct cause of liberation in the practice of parmasamaya (supreme practice) in the form of devotion to Arhat etc.

**Verse 170:**

**With meaning:** The one who has attained the knowledge of the Tirthankara, whose mind is illuminated by the sutras, and who is engaged in austerity and restraint, is still far from liberation.

**With meaning:** The one who has attained the knowledge of the Tirthankara, whose mind is illuminated by the sutras, and who is engaged in austerity and restraint, is still far from liberation.

**Explanation:** Whoever is truly motivated for liberation, even though he has acquired an inconceivable burden of austerity and restraint, and even though he has not developed the power to ascend to the state of supreme detachment, cannot abandon the practice of parmasamaya, which is attractive in the form of devotion to Arhat etc., along with the nine substances, like a piece of cotton stuck to a wick. He does not attain liberation directly, but attains it indirectly through the suffering of the heavenly realms etc. || 170 ||

**Meaning of the verse:** Even though (he is) engaged in austerity and restraint, (he has attained the knowledge of the Tirthankara) whose mind is inclined towards the nine substances and the Tirthankara, and (whose mind is illuminated by the sutras) who has a liking (love) for the sutras, for that being, (liberation) is (far away).

**Commentary:** Here, even though there is no direct cause of liberation in the practice of parmasamaya in the form of devotion to Arhat etc., the presence of the cause of liberation through tradition is shown.

The being who is truly motivated for liberation, even though he has acquired an inconceivable burden of austerity and restraint, and even though he has not developed the power to ascend to the state of supreme detachment, cannot abandon the practice of parmasamaya, which is attractive in the form of devotion to Arhat etc., along with the nine substances, like a piece of cotton stuck to a wick. He does not attain liberation directly, but attains it indirectly through the suffering of the heavenly realms etc.
|| 170 ||