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 419

४१५
पंचालिकाय मामृत व निर्विकार स्वसंधेदन ज्ञानकी उन्नति होना व बुद्धि आदि सात प्रकार ऋद्धियोंकी प्राप्ति होना है। ___अन्य ग्रन्थोंमें भी ध्याताके तीन प्रकार बताए हैं । जैसे शिष्य प्रारम्भकर्ता, अभ्यासकर्ता व निष्पन्नयोगी, उनका भी वर्णन इसी कथनमें यथासंभव अन्तर्भूत जानना चाहिये। अब आगमकी भाषासे छः काल कहे जाते हैं
१-जब कोई सम्यग्दर्शन ज्ञान आदि चार प्रकार आराधनाके सन्मुख होकर पंच आचारके पालक आचार्यके पास जाकर अंतरंग बहिरंग परिग्रहको छोड़कर जिन दीक्षा लेता है वह दीक्षाकाल है।
२-दीक्षाके बाद चार प्रकार आराधनाके विशेष ज्ञान करनेके लिये व आचरणकी आराधनाके लिये चारित्रके सहायक ग्रन्थोंकी जब शिक्षा लेता है तब शिक्षाकाल है।
३-शिक्षाके बाद आचरणके सहकारी कथनके अनुसार स्वयं पाल करके व उसका व्याख्यान करके पाँच प्रकारकी भावना सहित होकर जब शिष्यगणोंको पुष्ट करता है तब गणपोषणकाल है।
भावनाएँ पाँच तरहकी होती हैं--तप, श्रुत, सत्त्व, एकत्व और संतोष ।
१-अनशन आदि बारह प्रकार निर्मल तप करना सो तपो भावना है-इस भावनाके फलसे विषय तथा कषायका विजय होता है ।
२-प्रथमानुयोग, चरणामुयोग, करणानुयोग तथा द्रव्यानुयोग इन चार प्रकारके आगमका अभ्यास करना सो श्रुतभावना है। त्रिशठशलाका पुरुषोंके पुराणोंका व्याख्यान सोप्रथमानुयोग है, उपासकाध्ययन व आचार आराधना आदिके ग्रन्थोंके द्वारा देशचारित्र व सकलचारित्रका व्याख्यान सो चरणानुयोग कहा जाता है, जिनांतर, त्रिलोकसार लोक विभाग आदिके द्वारा लोकका कथन करना सो करणानुयोग है, प्राभृत अर्थात् समयप्राभृत आदि व तत्त्वार्थसूत्र आदि सिद्धांत ग्रन्थोंके द्वारा जीवादि छः द्रव्योंका व सप्ततत्त्वादिका व्याख्यान करना द्रष्यानुयोग है । इस शास्त्रको भावनाक्रा फल यह कि जीवादि तत्त्वोंके सम्बन्धमें या हेय या उपादेय तत्त्वके सम्बंधमें संशय, विमोह, विभ्रम रहित निश्चल परिणाम होता है। इस शास्त्रकी भावनाका फल अन्य ग्रन्थमें कहा है । आत्महितास्था भावस्य संवरो नवनवश्च संवेगः। नि:कंपता तपोभावना परस्योपदेशनं ज्ञातुः ।।

Translation AI Generated

415
Panchalika is the attainment of the knowledge of the five types of liberation, which is free from the cycle of birth and death and is free from change, and the attainment of the seven types of supernatural powers, such as intellect. _Other texts also describe three types of meditators. For example, the disciple, the beginner, the practitioner, and the accomplished yogi. Their description should also be understood as being included in this statement as much as possible. Now, according to the language of the Agamas, there are six periods of time_
1- When someone, in the presence of the four types of right faith, knowledge, conduct, and penance, goes to an Acharya who is the guardian of the five vows, and renounces internal and external possessions, and takes the Jain initiation, that is the period of initiation.
2- After initiation, when one learns from the scriptures that are helpful for the practice of the four types of penance and for the practice of conduct, that is the period of education.
3- After education, when one nourishes the disciples by practicing the teachings that are helpful for conduct, and by explaining them, with the five types of contemplation, that is the period of nourishing the community.
There are five types of contemplation: penance, scripture, character, unity, and contentment.
1- To perform the twelve types of pure penance, such as fasting, is the contemplation of penance. The fruit of this contemplation is victory over the senses and passions.
2- To study the four types of Agamas, namely, the Pratyamanuyoga, the Charanamanuyoga, the Karanamanuyoga, and the Dravyamanuyoga, is the contemplation of scripture. The explanation of the Puranas of the thirty-six types of men is the Pratyamanuyoga. The explanation of the conduct of the country and the conduct of all beings through the scriptures of the study of the object of worship and the practice of conduct is called the Charanamanuyoga. The explanation of the world through the Jinantar, the Trilokasar, the division of the world, etc., is the Karanamanuyoga. The explanation of the six substances, such as the soul, and the seven principles, through the Prabhrit, i.e., the Samayaprabhrit, etc., and the Tattvarthasutra, etc., is the Dravyamanuyoga. The fruit of the contemplation of this scripture is that there is a firm conclusion without doubt, delusion, or confusion regarding the relationship of the soul and other principles, or regarding the principle that is to be abandoned or the principle that is to be attained. The fruit of the contemplation of this scripture is said in other texts:
"The contemplation of penance, which is for the benefit of the self, is a new and fresh impulse. The contemplation of penance is the teaching of the other, the knowledge of the other."