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 403

पंचास्तिकाय प्राभृत
३९९
विशेषार्थ- जो बाहरी इंद्रिय संयम तथा प्राणियोंकी रक्षा रूप प्राणि संयमके बलसे रागादि उपाधि से रहित है, तथा अपनी प्रसिद्धि, पूजा, लाभ व उसके मनोरथ रूप विकल्पोंके जालकी अग्निके बिना निर्विकल्प चित्त करके संयमके लिये अपने शुद्ध आत्मामें ठहरनेके लिये संयमी मुनि हो गया है व अनशन आदिको लेकर अनेक प्रकार बाहरी तपश्चरणके बलसे व सर्व परद्रव्यकी इच्छाको रोकने रूप आभ्यंतर तपके द्वारा नित्य आनन्दमय एक स्वभावमें तप करता है तप करते हुए भी जब विशेष संहनन आदि शक्तिके अभावसे निरंतर अपने स्वरूपमें ठहर नहीं सकता है तब कभी तो शुद्ध आत्माकी भावनाके अनुकूल जीवादि पदार्थोंके बतानेवाले आगमसे प्रेम करता है, कभी जैसे रामचंद आदि पुरुष देशान्तर में गई हुई सीता आदि स्त्रीके निकटसे आए हुए पुरुषोंका दान, सन्मान आदि उस अपनी स्त्रीके प्रेमसे करते हैं वैसे मुक्तिरूपी स्त्रीके वश करनेके लिये निर्दोष परमात्मा तीर्थंकर परम देवोंके तथा गणधरदेव व भरत, सागर, राम, पांडवादि महापुरुषोंके चारित्र पुराणादि अशुभ रागसे बचने व शुभ धर्ममें अनुराग भावसे सुनता है तथा गृहस्थ अवस्थामें निश्चय व्यवहार रत्नत्रयकी भावनायें रत आचार्य, उपाध्याय, साधु आदिकोंकी दान, पूजादि करता है । इस कारणसे यद्यपि अनंत संसारकी स्थितिको छेद डालता है तथा यदि चरमशरीरी नहीं है तो उसी जन्मसे सब कर्मोंका क्षय नहीं कर सकता है तथापि पुण्यके अस्त्रवके परिणामसहित होनेसे उस भवसे निर्वाणको न पाकर अन्य भवमें देवेन्द्रादि पद पाता है वहाँ भी विमान परिवार आदि विभूतिको तृणके समान गिनता हुआ पाँच महाविदेहों में जाकर समवशरण में वीतराग सर्वज्ञ अरहंत भगवानका दर्शन करता है तथा निर्दोष परमात्माके आराधक गणधर देवादिको नमस्कार करता है तब निर्दोष धर्ममें दृढ होकर चौथे गुणस्थानके योग्य आत्माकी भावनाको नहीं त्यागता हुआ देवलोकमें काल
माता है फिर आयुके अन्तमें स्वर्गसे आकर मनुष्यभव में चक्रवर्ती आदिकी विभूतिको पाता है तो भी पूर्वभवोंमें आयी हुई शुद्धात्मा की भावनाके बलसे उसमें मोह नहीं करता है। फिर विषयसुखको छोड़कर जिनदीक्षा ले लेता है व निर्विकल्प समाधिकी विधिसे विशुद्ध ज्ञानदर्शन स्वभावरूप अपने शुद्ध आत्मामें ठहरकर मोक्षको पा लेता है यह भाव है ।। १७० ।।
अर्हदादिभक्तिमात्ररागजनितसाक्षान्मोक्षस्यान्तरायद्योतनमेतत् ।
अरहंत - सिद्ध- चेदिय पयण-भक्तो परेण णियमेण ।
जो कुणदि तवोकम्पं सो सुरलोगं समादिर्याद ।। १७१ । ।
अर्हत्सिद्धचैत्यप्रवचनभक्तः परेण नियमेन ।
यः करोति तपः कर्मस सुरलोकं समादत्ते ।। १७१ ।।

Translation AI Generated

## Translation:

**Panchaastikaya Prabhrut**
399

**Special Meaning:** One who is free from the defilements of attachment, aversion, and delusion due to the strength of external sensory restraint and the protection of living beings, and who, without the fire of desires like fame, worship, profit, and their mental counterparts, has become a renunciant muni by dwelling in his pure soul for the sake of self-control, and who, through the strength of various external austerities like fasting, and through the internal austerity of restraining the desire for all external objects, practices tapas in the state of eternal bliss and oneness. Even while practicing tapas, when he is unable to constantly dwell in his true nature due to the lack of special strength like endurance, he sometimes develops love for the scriptures that describe the soul and other substances, sometimes, like a man who gives gifts and honors to men who come near his wife who has gone to another country, he listens to the stories of the liberated soul, the Tirthankaras, the great beings like the Ganadharas, Bharata, Sagara, Rama, and the Pandavas, with the desire to win the liberated soul, the woman, and to avoid evil attachment and to develop love for the good Dharma. In the householder stage, he gives gifts and honors to the Acharyas, Upadhyayas, and Sadhus who are devoted to the three jewels of faith, conduct, and knowledge. Therefore, although he breaks through the cycle of endless births and deaths, if he is not a liberated soul, he cannot destroy all his karmas in that very birth. However, due to the effect of the stream of merit, he does not attain liberation in that very birth but attains the position of Indra and other deities in another birth. Even there, he considers the celestial chariots, palaces, and other glories as insignificant, and going to the five great realms, he sees the liberated, omniscient, and passionless Arhat Bhagwan in the Samavasarana and bows to the Ganadharas and other devotees of the pure soul. Then, firmly established in the pure Dharma, he does not abandon the contemplation of the soul, which is worthy of the fourth stage of spiritual development, and remains in the celestial realm until the time of his death. Then, at the end of his lifespan, he comes down from heaven and attains the glory of a Chakravarti and other kings in the human realm. Even then, due to the strength of the contemplation of the pure soul that he had in his previous births, he does not become attached to it. Then, abandoning worldly pleasures, he takes Jain initiation and, through the method of non-dualistic samadhi, he dwells in his pure soul, which is the nature of pure knowledge and vision, and attains liberation. This is the meaning. || 170 ||

**Arhadyadi Bhaktimatra Ragajanita Sakshanmokshasya Antarayadyotanamet**

**Arhant - Siddha - Chaitya Payan - Bhakto Parena Niyamen**
**Yo Kunati Tavokampa So Suralogam Samadir Yaad** || 171 ||

**Arhat Siddha Chaitya Pravachana Bhaktah Parena Niyamen**
**Yah Karoti Tapas Karma Sa Suralogam Samadatte** || 171 ||

**Translation:**

This indicates that mere devotion to the Arhat and others is an obstacle to direct liberation, which is born of attachment.

One who is devoted to the Arhat, the liberated soul, the holy place, and the teachings, but who does not practice self-control, will attain the celestial realm. || 171 ||

One who is devoted to the Arhat, the liberated soul, the holy place, and the teachings, but who practices austerities with the intention of gaining karmic rewards, will attain the celestial realm. || 171 ||