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 416

४१२
मोक्षमार्ग प्रपंच सूचिका चूलिका यदा यथा । इत्यष्टांगानि योगानां साधनानि भवंति च'। अस्य संक्षेपव्याख्यानं "गुप्तेन्द्रियमना ध्याता ध्योयं वस्तु यदा स्थितं । एकाग्मचिंतनं ध्यानं फलं संवरनिर्जरे" || इत्यादि तत्त्वानुशासनध्यानग्रन्थादौ कथितमार्गेण जघन्यमध्यमोत्कृष्टभेदेन त्रिधा ध्यातारो ध्यानानि च भवंति। तदपि नाम्यात् ? तीयोत मारने कलायम ध्यानसामग्री जघन्यादिभेदेन विधेति वचनात् । अथवातिसंक्षेपेण द्विधा ध्वातारो भवन्ति शुद्धात्मभावनाप्रारंभकाः पुरुषाः सूक्ष्मसविकल्पावस्थायां प्रारब्धयोगिनो भण्यन्ते निर्विकल्पशुद्धात्मावस्थाया पुनर्निष्पन्नयोगिन इति संक्षेपेणाध्यात्मभाषया ध्यातृध्यानध्योयानि संवरनिर्जरासाधाकरागादिविकल्परहितपरमानंदैकलक्षणसुखवृद्धिनिर्विकारस्वसंवेदनज्ञानवृद्धिबुद्ध्यादिसप्तद्धिरूपध्यानफलभेदा ज्ञातव्याः । किंच । शिक्षकप्रारंभककृताभ्यासनिष्पन्नरूपेण कैश्चिदन्यत्रापि यदुक्तं ध्यातृपुरुषलक्षणं तदत्रैवांतर्भूतं यथासंभवं द्रष्टव्यमिति । इदानी पुनरागमभाषया घटकालाः कथ्यते । यदा कोपि चतुर्विधाराधनाभिमुखः सन् पंचाचारोपेतमाचार्य प्राप्योभयपरिग्रहरहितो भूत्वा जिनदीक्षां गृह्णाति तदा दीक्षानंतरं चतुर्विधराधनापरिज्ञानार्थमाचाराराधनादिचरणकरणग्रंथशिक्षां गृह्णाति तदा शिक्षानंतरं चरणकरणकथितार्थानुष्ठानेन व्याख्यानेन च पंचभावनासहित: सन् शिष्यगणपोषणं करोति तदा गणपोषणकालः। भावना; कथ्यते तप:श्रुतसत्त्वैकत्वसंतोषभेदेन 'भावना: पंचविधा भवंति । तद्यथा । अनशनादिद्वादशविनिर्मलतपश्चरणं तपोभावना, तस्याः फलं विषयकषायजयो भवति प्रथमानियोगचरणानियोगकरणानियोगद्रव्यानियोगभेदेन चतुर्विध आगमाभ्यास: श्रुतभावना । तथाहिं— त्रिषष्ठिशलाकापुरुषपुराणव्याख्यानं प्रथमानियोगो भण्यते, उपासकाध्ययनचाराराधनादिग्रंथैर्देशचारित्रसकलचारित्रव्याख्यानं चरणानियोगो भण्यते, जिनांतरत्रिलोकसारलोकविभागलोकानियोगादिव्याख्यानं करणानियोगो भण्यते, प्राभृततत्त्वार्थसिद्धान्तग्रंथैर्जीवादिषद्रव्यादीनां व्याख्यानं द्रव्यानियोग इति, तस्याः श्रुतभावनाया: फलं जीवादितत्त्वविषये संक्षेपेण हेयोपादेय तत्त्वविषये वा संशयविमोहविभ्रमरहितो निश्चलपरिणामो भवति । उक्तं च---"आत्महितास्था भावस्य संवरो नवनवश्च संवेग: नि:कंपता तपोभावना परस्योपदेशनं ज्ञातुः" मूलोत्तरगुणाद्यनुष्ठानविषये निर्गहनवृत्तिः सत्त्वभावना, नस्या फलं घोरोपसर्गपारीषहप्रस्तावेपि निगहनेन मोक्षं साध्यति पांडवादिवत् । “एगो मे सासदो अप्पा णाणदंसणलक्खणो। सेसा मे बाहिरा भावा सचे संजोगलक्खणा ।।'' इत्येकत्वभावना तस्याः फलं स्वजनपरजनादौ निमोहत्वं भवति। तथा चोक्तं । "भगिनी विडंब्यमानां यथा विलोक्यैकभावनाचतुरः। जिनकल्पितो न मूढः क्षपकोपि तथा न मुहो त'' || मानापमानसमताबलेनाशनपानादौ यथालाभेन संतोषभावना तस्याः फलं रागाधुपाधिरहितपरमानंदैकलक्षणात्मोत्थसुखतृप्त्या निदानबंधादिविषयसुखनिवृत्तिरिति, गणपोषणानंतर स्वकीयगणं त्यक्वात्मभावनासंस्कारार्थी भूत्वा परगणं गच्छति तदात्मसंस्कारकालः, आत्मसंस्कारानंतरमाचाराराधनाकथितक्रमेण द्रव्यभावसल्लेखनां करोति तदा सल्लेखनाकालः, सल्लेखनानंतरं चतुर्विधराधनाभावनया समाधिविधिना कालं करोति तदा स उत्तमार्थकालश्चेति । अत्रापि केचन प्रथमकालादावपि चतुर्विधाराधनां

Translation AI Generated

## Translation:

412
The eight limbs of yoga, namely, **Mokshamarga**, **Prapancha**, **Suchika**, **Chulika**, **Yada**, **Yatha**, **Iti**, and **Ashtaanga**, are the means of achieving liberation. A concise explanation of these is given in the **Tattvanushaasanadhyaana** text as follows: "When the mind, senses, and object of meditation are still, one-pointed concentration is called **dhyana**. The fruit of **dhyana** is the destruction of **samvara** and **nirjara."

There are three types of meditators and meditations, namely, **jghanya**, **madhyama**, and **utkrista**, as explained in the **Tattvanushaasanadhyaana** text. This is also evident from the term **tiyo** (third) in the **Maaranekala** text, which refers to the **dhyanasamgri** (materials of meditation) as being of three types: **jghanya**, **madhyama**, and **utkrista**.

Alternatively, in a very concise way, there are two types of meditators: those who begin with **shuddhaatmabhavana** (meditation on the pure self) are called **prarambhayogi** (beginner yogis) and those who attain the **nirvikalpa** (without modifications) **shuddhaatma** (pure self) state are called **nishpannayogi** (accomplished yogis).

In the language of **adhyatma** (spiritual knowledge), the meditator, meditation, and object of meditation are to be understood as **samvaranirjara** (destruction of **samvara** and **nirjara**), **sadhakara** (means of achieving liberation), and **vikalparahita** (without modifications), respectively. The fruits of meditation are sevenfold: **paramananda** (supreme bliss), **ekalakshanasukha** (bliss characterized by oneness), **vridhi** (increase), **nirvikarasvasamvedana** (awareness of the self without modifications), **jnaanavridhi** (increase in knowledge), **buddhi** (intellect), and **saptathir** (sevenfold).

Furthermore, the characteristics of the meditator mentioned elsewhere, as described by teachers and those who have completed their practice, are to be considered as included here.

Now, the stages of a **ghatakala** (one who destroys the karmas) are explained in the language of **agama** (Jain scriptures). When someone, with the intention of practicing the fourfold **radhana** (spiritual practices), becomes free from the **acharya** (spiritual teacher) and **parigraha** (attachment), and receives **jindiksha** (initiation into Jainism), then after initiation, they receive instruction in the **achara** (conduct), **radhana** (spiritual practices), **charana** (conduct), **karan** (action), and **grantha** (scriptures) to understand the fourfold **radhana**. After receiving this instruction, they practice the **charana** and **karan** as explained in the scriptures, and with the help of **vyakhyana** (explanation), they nurture their **shiष्यगण** (group of disciples) with **panchabhavana** (five types of meditation). This is called the **ganaposhanakala** (stage of nurturing disciples).

The five types of **bhavana** (meditation) are: **tapobhavana** (meditation on austerity), **shrutabhavana** (meditation on scriptures), **sattvabhavana** (meditation on virtue), **ekatvabhavana** (meditation on oneness), and **santoshabhavana** (meditation on contentment).

**Tapobhavana** is the practice of twelve types of austerities, including **anashana** (fasting). Its fruit is the conquest of **kṣaya** (passions) and **viṣaya** (objects of sense).

**Shrutabhavana** is of four types: **prathamaniyoga** (study of the first **niyoga**), **charananiyoga** (study of the **charana**), **karananiyoga** (study of the **karan**), and **dravyaniyoga** (study of the **dravya**). **Prathamaniyoga** is the study of the **trishatshashtilaka** (63 **shalaka**), **purusha** (soul), and **purana** (ancient history). **Charananioga** is the study of the **upasaka** (lay follower), **adhyayana** (study), **charara** (conduct), **radhana** (spiritual practices), and other scriptures, as well as the **deshacharitra** (conduct of the land) and **sakalacharitra** (complete conduct). **Karananiyoga** is the study of the **jinantara** (other **tirthankaras**), **triloka** (three worlds), **saraloka** (all worlds), **vibhagaloka** (division of worlds), **lokaniyoga** (allocation of worlds), and other scriptures. **Dravyaniyoga** is the study of the **praabhrutattva** (fundamental principles), **arthasiddhanta** (philosophy of reality), and other scriptures, as well as the **jiva** (soul), **dravya** (substance), and other topics. The fruit of **shrutabhavana** is the removal of doubt, delusion, and confusion regarding the **jiva** and other **tattva** (principles), or the knowledge of **heyopadeya** (what is to be abandoned and what is to be accepted).

It is said: "The **samvara** (restraint) of the **bhavana** (meditation) that is for the benefit of the self, the ninefold **samvega** (spiritual enthusiasm), **ni:kampata** (steadiness), **tapobhavana** (meditation on austerity), and the teaching of others are the fruits of **shrutabhavana**."

**Sattvabhavana** is the practice of **mulottaraguna** (virtues) and other **anushtana** (practices), and its fruit is the ability to achieve liberation even in the face of severe **upasarga** (obstacles) and **parishaha** (hardships), as exemplified by the **Pandavas**.

**Ekatvabhavana** is the meditation on oneness, as expressed in the following verse: "My self is one, characterized by **nana** (knowledge) and **darshana** (vision). All other things are external, characterized by **sanjoga** (association)." The fruit of **ekatvabhavana** is the removal of delusion regarding oneself, others, and everything else.

It is said: "Just as a wise person, seeing their