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 411

४०७
पंचास्तिकाय प्राभृत अथास्य पंचास्तिकायप्राभृतशास्त्रस्य वीतरागत्वमेव तात्पर्यमिति प्रतिपादयति, तम्हा-यस्मादत्र ग्रन्थे मोक्षमार्गविषये वीतरागत्वमेव दर्शितं तस्मात्कारणात् णिन्चुदिकामो-निर्वृत्त्यभिलाषी पुरुष: रागं सव्वत्थ कुणदु मा किंचि-रागं सर्वत्र विषये करोतु मा किंचित् । सो तेण वीयरागो-स तेन रागाद्यभावेन वीतरागः सन् । भवियो-भव्यजीव: भवसायरं तरदि-भवसमुद्रं तरतीति । तद्यथा । यस्मादत्र शास्त्रे मोक्षमार्गव्याख्यानविषये निरुपाधिचैतन्यप्रकाशरूपं वीतरागत्वमेव दर्शितं तस्मात्केवलज्ञानाद्यनन्तगुणव्यक्तिरूपकार्यसमयसारशब्दाभिधानमोक्षाभिलाषी भव्योऽर्हदादिविषयेपि स्वसंवित्तिलक्षणरागं मा करोतु तेन निरुपरागचिज्जोतिविन वीतरागो भूत्वा अजरामरपदस्य विपरीतं जातिजरामरणादिरूपविविधजलचराकीर्णं वीतरागपरमानन्दैकरूपसुखरसास्वादप्रतिबन्धकनारकादिदुःखरूपक्षारनीरपूर्ण रागादिविकल्परहितपरमसमाधिविनाशकपंचेन्द्रियविषयकांक्षाप्रभृतिसमस्तशुभाशुभविकल्पजालरूपकल्लोलमालाविराजितमनाकुलत्वलक्षणपारमार्थिकसुखप्रतिपक्षभूताकुलत्वोत्पादकनानाप्रकारमानसदुःखरूपवडवानलशिखासंदीपिताभ्यंतरं च संसारसागरमुत्तीर्यानन्तज्ञानादिगुणलक्षणमोक्ष प्राप्नोतीति। अथैवं पूर्वोक्तप्रकारेणास्य प्राभृतस्य शास्त्रस्य वीतरागत्वमेव तात्पर्य ज्ञातव्यं तच्च वीतरागत्वं निश्चयव्यवहारनयाभ्यां साध्यसाधकरूपेण परस्परसापेक्षाभ्यामेव भवति मुक्तिसिद्धये, न च पुनर्निरपेक्षाभ्यामिति वार्तिकं । तद्यथा । ये केचन विशुद्धज्ञानदर्शनस्वभावशुद्धात्मतत्वसम्यश्रद्धानज्ञानानुष्ठानरूपनिश्चयमोक्षमार्गनिरपेक्षं केवलशुभानुष्ठानरूपं व्यवहारनयमेव मोक्षमार्ग मन्यन्ते तेन तु सुरलोकक्लेशपरंपरया संसारं परिभ्रमंतीति, यदि पुनः शुद्धात्मानुभूतिलक्षणं निश्चयमोक्षमार्ग मन्यते निश्चयमोक्षमार्गानुष्ठानशक्त्यभावात्रिश्चयसाधकं शुभानुष्ठानं च कुर्वन्ति तर्हि सरागसम्यग्दृष्टयो भवन्ति परंपरया मोक्षं लभन्ते इति व्यवहारैकान्तनिराकरणमुख्यत्वेन वाक्यद्वयं गतं । येपि केवलनिश्चयनयावलंबिनः संतोपि रागादिविकल्परहितं परमसमाधिरूपं शुद्धात्मानमलभमाना अपि तपोधनाचरणयोग्यं षडावश्यकाद्यनुष्ठानं श्रावकाचरणयोग्यं दानपूजाद्यनुष्ठानं च दूषयन्ते तेप्युभयभ्रष्टा: संतो निश्चयव्यवहारानुष्ठानयोग्यावस्थान्तरमजानन्तः पापमेव बध्नन्ति यदि पुन: शुद्धात्मानुष्ठानरूपं मोक्षमार्ग तत्साधकं व्यवहारमोक्षमार्ग मन्यन्ते तर्हि चारित्रमोहोदयात् शक्त्यभावेन शुभाशुभानुष्ठानरहिता अपि यद्यपि शुद्धात्मभावनासापेक्षशुभानुष्ठानरतपुरुषसदृशा न भवन्ति तथापि सरागसम्यक्त्वादिदानव्यवहारसम्यग्दृष्टयो भवन्ति परंपरया मोक्षं च लभंते इति निश्चयैकान्तनिराकरणमुख्यत्वेन वाक्यद्वयं गतं । तत: स्थितमेतन्निश्चयव्यवहारपरस्परसाध्यसाधकभावेन रागादिविकल्परहितपरमसमाधिबल नैव मोक्षं लभते ।।१७२।। इति शास्त्रतात्पर्योपसंहारवान्यं । एवं वाक्यपञ्चकेभ्य: कथितार्थस्य विवरणमुख्यत्वेन एकादशस्थले गाथा गता।
हिन्दी ता० --उत्थानिका-आगे कहते हैं कि इस पंचास्तिकाय प्राभृतशास्त्रका तात्पर्य वीतरागता ही है

Translation AI Generated

407
This text states that the essence of the Pancastikaya Prabhruta Shastra is freedom from attachment (Vitaraga). Therefore, since this text shows the path to liberation (Moksha) as being freedom from attachment, a person who desires liberation (Ninchudika) should not be attached to anything at all. By being free from attachment (Vitaraga), he becomes free from attachment (Vitaraga) through the absence of attachment (Raga). A worthy being (Bhavya) crosses the ocean of existence (Bhavasagara). For example, since this Shastra shows freedom from attachment (Vitaraga) as the essence of the explanation of the path to liberation (Moksha), a worthy being (Bhavya) who desires liberation (Moksha) and is characterized by the term "Samayasara" which signifies the manifestation of infinite qualities like perfect knowledge (Kevalgyana) and who is a worthy being (Arhada) etc., should not be attached to his own perception (Samvitti). By being free from attachment (Vitaraga) through the light of pure consciousness (Niruparaga Chijjyoti), he attains liberation (Moksha) which is characterized by infinite knowledge (Anantgyana) etc., and transcends the ocean of existence (Samsarasagara) which is ignited by the flames of the tree of suffering (Vadavanalasikha) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharanira) which is the obstacle to the enjoyment of the sweet taste of supreme bliss (Paramananda) which is the only form of happiness (Sukharasa) and is filled with the salty water of suffering (Ksharan