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 405

पंचास्तिकाय प्राभृत विशेषार्थ-इस सूत्रका भाव यह है कि जो कोई शुद्धात्माको ग्रहण करने योग्य मानकर अथवा आगमकी भाषासे मोक्षको ग्रहण योग्य समझकर व्रत व तपश्चरण आदि करता है वह निदान रहित परिणामसे सम्यग्दृष्टि है-उसके यदि योग्य संहनन आदिकी शक्ति न हो तो वह शुद्धात्माके स्वरूपमें ठहरनेको असमर्थ होता हुआ वर्तमान अवमें पुण्यका बंध करता ही है दूसरे किसी भवमें परमात्माकी भावनाकी स्थिरता होनेपर वह नियमसे मुक्त हो जाता है-परन्तु जो इसके विपरीत होता है उसको भवान्तरमें भी मोक्ष होनेका नियम नहीं है ।।१७१।।
इस प्रकार जो चरमशरीरी नहीं है उस पुरुषके व्याख्यानकी मुख्यतासे दशवें स्थलमें दो गाथाएँ पूर्ण हुई।
साक्षान्मोक्षमार्गसारसूचनद्वारे शास्त्रतात्पर्योपसंहारोऽयम् । तम्हा णिव्बुदि-कामो रागं सव्वस्थ कुणदु मा किंचि । सो तेण वीदरागो भवियो भवसायरं तरदि ।।१७२।।
तस्मान्निर्वृत्तिकामो रागं सर्वत्र करोतु मा किञ्चित् ।
स तेन वीतरागो भव्यो भवसागरं तरति ।।१७२।। साक्षान्मोक्षमार्गपुरस्सरो हि वीतरागत्वम् । ततः खल्वर्हदादिगतमपि रागं चन्दमनगसंगतमग्निमिव सुरलोकादिक्लेशप्राप्त्याऽत्यन्तमन्तर्दाहाय कल्पमानमाकलय्य साक्षान्मोक्षकामो महाजनः समस्तविषयमपि रागमुत्सृज्यात्यन्तवीतरागो भूत्वा समुच्छलज्ज्वलददुःखसौख्यकल्लोलं कर्माग्नितप्तकलकलोदभारप्राग्भारभयंकरं भवसागरमुत्तीर्य, शुद्धस्वरूपपरमामृतसमुद्रमध्यास्य सद्यो निर्वाति ।।
अलं विस्तरेण । स्वस्ति साक्षान्मोक्षमार्गसारत्वेन शास्त्रतात्पर्यभूताय वीतरागत्वायेति द्विविधं किल तात्पर्यम्-सूत्रतात्पर्य शास्त्रतात्पर्यश्चेति । तत्र सूत्रतात्पर्य प्रतिसूत्रमेव प्रतिपादितम् । शास्त्रातात्पर्य त्विदं प्रतिपाद्यते । अस्य खलु पारमेश्वरस्य शास्त्रस्य, सकलपुरुषार्थसारभूतमोक्षतत्त्वप्रतिपत्तिहेतोः पञ्चास्तिकायषद्रव्यस्वरूपप्रतिपादनेनोपदर्शितसमस्तवस्तुस्वभावस्य, रवपदार्थप्रपञ्चसूचनाविष्कृतबन्धमोक्षसंबन्धिबन्धमोक्षायतनबन्धमोक्षविकल्पस्य, सम्यगावेदितनिश्चयव्यवहारमोक्षमार्गस्य, साक्षान्मोक्षकारणभूतपरमवीतरागत्वविश्रान्तसमस्तहृदयस्य, परमार्थतो वीतराग- त्वमेव तात्पर्यमिति । तदिदं वीतरागत्वं व्यवहारनिश्चयाविरोधेनैवानुगम्यमानं भवति समीहितसिद्धये न पुनरन्यथा। व्यवहारनयेन भिन्नसाध्यसाधनभावभवलम्ब्यानादिभेदवासितबुद्धयः सुखेनैवावतरन्ति तीर्थं प्राथमिकाः। तथा हीदं श्रद्धेयमिदमश्रद्धेयं श्रद्धातेदं श्रद्धानमिदं

Translation AI Generated

Panchastikaya Prabhrit Vishesha-artha:

This sutra conveys that whoever practices vows, austerities, etc. by considering the pure soul as worthy of attainment or by understanding moksha as worthy of attainment from the language of the scriptures, is a samyagdrashti (right-visioned) with a pure intent, devoid of ulterior motives. If they do not have the appropriate strength of karmic bondage, etc., then despite being unable to stabilize in the nature of the pure soul, they still accumulate merit in the present life. In a future life, when the contemplation of the Supreme Self becomes stable, they are surely liberated. However, one who is the opposite of this does not have the rule of attaining moksha even in a future life.

In this way, two verses were completed in the tenth place, primarily through the exposition of the person who is not a charmashariri (embodied being).

This is the concluding summary of the essential meaning of the scriptures, which indicates the path to moksha. Therefore, one desirous of liberation should not have any attachment anywhere. By becoming free from attachment, the aspirant crosses the ocean of worldly existence.

The essence is that vairagya (detachment) is the direct cause of moksha. Comprehending the attachment even in the state of the Arhat, etc. as similar to the fire that burns the celestial abodes, the great one desirous of immediate liberation completely renounces all attachment, becomes absolutely detached, crosses the terrifying ocean of worldly existence scorched by the fire of karma, and attains the nectar-like ocean of the pure self.

Enough with the elaboration. There are indeed two essential meanings - the meaning of the sutra and the meaning of the scripture. The meaning of the sutra has been expounded verse by verse. The meaning of the scripture is as follows:

The essential purpose of this supreme scripture is to impart the knowledge of the tattva (reality) of moksha, which is the essence of all human goals. This is accomplished by expounding the nature of the panchastikaya (five substances) and shaddaravya (six substances), which reveals the inherent nature of all entities. It also elucidates the concepts related to bandha (bondage) and moksha, the means to moksha, the distinction between vyavahara (practical) and nischaya (absolute) moksha paths, and the supreme state of vairagya (detachment), which is the direct cause of moksha.

This vairagya, when followed in harmony with the practical and absolute perspectives, leads to the desired fulfillment, and not otherwise. The primary aspirants, through the perspective of vyavahara, easily enter the ford, being habituated by the beginningless distinction between the means and the goal to be achieved.