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 412

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मोक्षमार्ग प्रपंच सूचिका चूलिका __ अन्वय सहित सामान्यार्थ-( तम्हा ) इसलिये ( णिव्वुदिकामो) इच्छा रहित होकर जो ( सव्वस्थ ) सर्व पदार्थोंमें ( किंचि ) कुछ भी ( रागं) राग ( मा कुणदि) नहीं करता है ( सो भवियो) वह भव्य जीव ( तण) इसी कारणसे ( वीतरागो) वीतराग होता हुआ ( भवसायरं) संसारसमुद्रको (तरदि) तर जाता है।
विशेषार्थ-क्योंकि इस शास्त्रमें मोक्षमार्गके व्याख्यानके सम्बन्धमें मोक्षका मार्ग उपाधि रहित चैतन्यके प्रकाशरूप वीतरागभावको ही दिखलाया है इसलिये केवलज्ञान आदि अनन्तगुणोंकी प्रगटता रूप कार्य समयसारसे कहने योग्य मोक्षका चाहनेवाला भव्यजीव अरहंत आदिमें भी स्वानुभवरूप राग भाव न करे-इस राग रहित चैतन्य ज्योतिमय भावसे वीतरागी होकर वह प्राणी संसारसागरको पार करके अनंतज्ञानादि गुण रूप मोक्षको प्राप्त कर लेता है। यह संसार-सागर अजर-अमर पदसे विपरीत है, जन्म, जरा, मरण आदि रूप नानाप्रकार जलचर जीवोंसे भरा हुआ है, वीतराग परमानन्दमय एक सुख-रसके आस्वादको रोकनेवाले नारकादि दुःख रूप खारे जलसे पूर्ण है, रागादि विकल्पोंसे रहित परम समाधिके नाश करनेवाले पाँचों इन्द्रियोंके विषयोंकी इच्छा आदिको लेकर सर्व शुभ तथा अशुभ विकल्प जाल रूप तरंगोंकी मालासे भरपूर है, व जिसके भीतर आकुलता रहित परमार्थ सुखसे आकुलताको पैदा करनेवाली नानाप्रकार मानसिक दुःखरूप वडवानलकी शिखा जल रही है।
इस तरह पहले कहे प्रकारसे इस प्राभृतशास्त्रका तात्पर्य वीतरागताको ही जानना चाहिये । वह वीतरागता निश्चय तथा व्यवहारनयसे साध्य व साधक रूपसे परस्पर एक दूसरेकी अपेक्षासे ही होती है-बिना अपेक्षाके एकान्तसे मुक्तिकी सिद्धि नहीं हो सकती है । जिसका भाव यह है कि जो कोई विशुद्ध ज्ञानदर्शन स्वभावमय शुद्ध आत्मतत्त्वके भले प्रकार श्रद्धान, ज्ञान व चारित्र रूप निश्चय मोक्षमार्गकी अपेक्षा बिना केवल शुभ चारित्ररूर व्यवहारनयको ही मोक्षमार्ग मान बैठते हैं वे इस भावसे मात्र देवलोक आदिके क्लेशको भोगते हुए परम्परासे इस संसारमें भ्रमण करते रहते हैं, परन्तु जो ऐसा मानते हैं कि शुद्धात्मानुभूति रूप मोक्षमार्ग है तथा जब उनमें निश्चय मोक्षमार्गके आचरणकी शक्ति नहीं होती है तब निश्चयके साधक शुभ चारित्रको पालते हैं तब वे सराग सम्यग्दृष्टि होते हैं फिर वे परम्परासे मोक्षको पाते हैं। इस तरह व्यवहारके एकांत पक्षको खण्डन करनेकी मुख्यतासे दो वाक्य कहे गए तथा जो एकांतसे निश्चयनयका आलंबन लेते हुए रागादि विकल्पोंसे रहित परम समाथिरूप शुद्धात्माका लाभ न पाते हुए भी तपस्वीके आचरणके योग्य सामायिकादि छः आवश्यक क्रियाके पालनका व श्रावकके आचरणके योग्य दान,

Translation AI Generated

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**Index of the Path to Liberation, Chapter, with Commentary**

(Therefore) because (he is desireless) he who is devoid of desire (in all things) does not have any (attachment) in any of the objects (he is a worthy being) that worthy being (for this reason) becomes (freed from attachment) freed from attachment (and crosses) crosses the ocean of existence.

**Special Meaning:** Because this scripture, in relation to the explanation of the path to liberation, shows the path to liberation as the state of being freed from attachment, which is the light of pure consciousness without any attributes, therefore, the worthy being who desires liberation, which is worthy of being spoken of in terms of the essence of time, the manifestation of infinite qualities like perfect knowledge, etc., does not have any attachment in the form of self-experience even in the Arhats, etc. - because of this state of pure consciousness, which is free from attachment and luminous, that being, freed from attachment, crosses the ocean of existence and attains liberation, which is the form of infinite knowledge and other qualities. This ocean of existence is the opposite of the eternal and imperishable, it is filled with various kinds of aquatic beings in the form of birth, old age, death, etc., it is full of the bitter water of hellish suffering, which prevents the enjoyment of the one taste of supreme bliss, which is free from attachment, it is full of the chain of waves of all auspicious and inauspicious choices, which are the objects of the five senses, which destroy the supreme concentration, which is free from choices like attachment, etc., and within which the peak of the great fire of various kinds of mental suffering, which causes agitation, is burning, instead of the supreme bliss, which is free from agitation.

In this way, as mentioned earlier, the meaning of this scripture should be understood as liberation from attachment. That liberation from attachment is achieved through both the theoretical and practical aspects, which are mutually dependent on each other - liberation cannot be achieved in isolation without dependence. The meaning of this is that those who, without any dependence on the path to liberation, which is the theoretical aspect of pure knowledge, vision, and the nature of the pure self, which is the nature of the pure self, only consider the practical aspect of auspicious conduct as the path to liberation, they, with this understanding, only experience the suffering of the heavenly realms, etc., and continue to wander in this world through tradition. But those who believe that the path to liberation is the experience of the pure self, and when they do not have the power to practice the path to liberation in theory, then they follow the auspicious conduct, which is the means of achieving the theoretical aspect, then they are those who have right vision with attachment, and then they attain liberation through tradition. In this way, two statements have been made, mainly to refute the isolated aspect of practice, and those who, taking the theoretical aspect in isolation, do not attain the benefit of the pure self, which is the supreme concentration, free from choices like attachment, etc., but still follow the six essential practices, such as Samayika, etc., which are worthy of the conduct of an ascetic, and the practice of giving, etc., which is worthy of the conduct of a lay follower,