Moksha-Marg Prakashak-Hindi (simplified iso15919 transliteration). Satava Adhyay.

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chhaṭhavān̐ adhikār ][ 183

aur bhī gāthāsūtra vahān̐ us shraddhānako dr̥urḥ karaneke liye kahe hain ve vahān̐se jānanā.
tathā kundakundāchāryakr̥ut ‘‘liṅgapāhuṛ’’ hai, usamen muniliṅg dhāraṇ karake jo hinsā,

ārambha, yantra-mantrādi karate hain unakā bahut niṣhedh kiyā hai.

tathā guṇabhadrāchāryakr̥ut ‘‘ātmānushāsan’’ men aisā kahā haiḥ —

itastatashcha trasyanto vibhāvavaryyān yathā mr̥ugāḥ.

vanābdasantyugrāman kalau kaṣhṭan tapasvinaḥ..197..

arthaḥ — kalikālamen tapasvī mr̥ugakī bhān̐ti idhar-udharase bhayabhīt hokar vanase nagarake

samīp vās karate hain, yah mahākhedakārī kārya hai. yahān̐ nagarake samīpahī rahanekā niṣhedh kiyā,
to nagaramen rahanā to niṣhiddha huā hī.

varan gārhasthyamevādya tapaso bhāvijanmanaḥ.

sustrīkaṭākṣhaluṇṭākairluptavairāgyasampadaḥ..200..

arthaḥ — honevālā hai ananta sansār jisase aise tapase gr̥uhasthapanā hī bhalā hai. kaisā

hai vah tap? prabhāt hote hī striyoṅke kaṭākṣharūpī luṭeron dvārā jisakī vairāgya-sampadā luṭ
gaī hai — aisā hai.

tathā yogīndradevakr̥ut ‘‘paramātmaprakāshamen’’ aisā kahā haiḥ —

chillāchillīputthiyahin, tūsai mūḍhu ṇibhantu.

eyahin lajjai ṇāṇiyau, bandhahan heu muṇantu..215..

chelā-chelī aur pustakon dvārā mūrḥ santuṣhṭa hotā hai; bhrāntirahit aisā gnānī unhen bandhakā

kāraṇ jānatā huā unase lajjāyamān hotā hai.

keṇavi appau vañchiyau, siruluñchivi chhāreṇ.

sayalavi saṅg ṇa parihariy, jiṇavaraliṅgadhareṇ..217..

kisī jīv dvārā apanā ātmā ṭhagā gayā, vah kaun? ki jis jīvane jinavarakā

liṅg dhāraṇ kiyā aur rākhase sirakā loñch kiyā; parantu samasta parigrah nahīn chhoṛā.

je jiṇaliṅgu dharevi muṇi, iṭṭhapariggah linti.

chhaddi kareviṇu te ji jiy, sā puṇu chhaddi gilanti..218..

arthaḥ — he jīv! jo muni jinaliṅg dhāraṇ karake iṣhṭa parigrahako grahaṇ karate hain,

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184 ] [ mokṣhamārgaprakāshak

ve chhardi (ulṭī) karake usī chhardikā punaḥ bhakṣhaṇ karate hain arthāt nindanīy haĩn. ityādik
vahān̐ kahate haĩn.

is prakār shāstrommen kugurukā va unake ācharaṇakā va unakī sushruṣhākā niṣhedh kiyā

hai so jānanā.

tathā jahān̐ muniko dhātrī – dūt ādi chhayālīs doṣh āhārādikamen kahe hain; vahān̐ gr̥uhasthoṅke

bālakoṅko prasanna karanā, samāchār kahanā, mantra-auṣhadhi-jyotiṣhādi kārya batalānā tathā kiyā-
karāyā, anumodit bhojan lenā — ityādik kriyāoṅkā niṣhedh kiyā hai; parantu ab kāladoṣhase

inhīn doṣhoṅko lagākar āhārādi grahaṇ karate haĩn.

tathā pārshvastha, kushīlādi bhraṣhṭāchārī muniyoṅkā niṣhedh kiyā hai, unhīṅke lakṣhaṇoṅko dhāraṇ

karate haĩn. itanā visheṣh hai ki — ve dravyase to nagna rahate hain, yah nānā parigrah rakhate haĩn.

tathā vahān̐ muniyoṅke bhrāmarī ādi āhār lenekī vidhi kahī hai; parantu yah āsakta hokar,
dātārake prāṇ pīṛit karake āhārādikā grahaṇ karate haĩn. tathā jo gr̥uhasthadharmamen bhī uchit
nahīn hai va anyāy, lokanindya, pāparūp kārya karate pratyakṣha dekhe jāte haĩn.

tathā jinabimba, shāstrādik sarvotkr̥uṣhṭa pūjya unakī to avinay karate hain aur āp

unase bhī mahantatā rakhakar ūpar baiṭhanā ādi pravr̥uttiko dhāraṇ karate hain — ityādik anek

viparītatāen̐ pratyakṣha bhāsit hotī hain aur apaneko muni mānate hain, mūlaguṇ ādike dhārī kahalāte
haĩn. is prakār apanī mahimā karāte hain aur gr̥uhastha bhole unake dvārā prashansādikase ṭhagāte
hue dharmakā vichār nahīn karate, unakī bhaktimen tatpar hote hain; parantu baṛe pāpako baṛā dharma
mānanā is mithyātvakā phal kaise ananta sansār nahīn hogā? shāstramen ek jinavachanako anyathā
mānanese mahāpāpī honā kahā hai; yahān̐ to jinavachanakī kuchh bāt hī nahīn rakhī, to isake
samān aur pāp kaun hai?

shithilāchārakī poṣhak yuktiyān̐ aur unakā nirākaraṇ

ab yahān̐, kuyukti dvārā jo un kuguruon kī sthāpanā karate hain unakā nirākaraṇ

karate haĩn.

vahān̐ vah kahatā hai — guru binā to nigurā kahalāyeṅge aur vaise guru is samay dikhate

nahīn hain; isaliye inhīṅko guru mānanā?

uttaraḥ — nigurā to usakā nām hai jo guru mānatā hī nahī̃n. tathā jo guruko to

māne, parantu is kṣhetramen gurukā lakṣhaṇ na dekhakar kisīko guru na māne, to is shraddhānase

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chhaṭhavān̐ adhikār ][ 185

to nigurā hotā nahīn hai. jis prakār nāstik to usakā nām hai jo parameshvarako mānatā
hī nahīn aur jo parameshvarako to māne, parantu is kṣhetramen parameshvarakā lakṣhaṇ na dekhakar kisīko
parameshvar na māne to nāstik to hotā nahīn hai; usī prakār yah jānanā.

phi ra vah kahatā hai — jain-shāstrommen vartamānamen kevalīkā to abhāv kahā hai, munikā

to abhāv nahīn kahā hai?

uttaraḥ — aisā to kahā nahīn hai ki in deshommen sadbhāv rahegā; parantu bharatakṣhetramen kahate

hain, so bharatakṣhetra to bahut baṛā hai, kahīn sadbhāv hogā; isaliye abhāv nahīn kahā hai. yadi
tum rahate ho usī kṣhetramen sadbhāv mānoge, to jahān̐ aise bhī guru nahīn mileṅge vahān̐ jāoge tab
kisako guru mānoge? jis prakār — hansoṅkā sadbhāv vartamān men kahā hai, parantu hans dikhāī

nahīn dete to aur pakṣhiyoṅko to hans mānā nahīn jātā; usī prakār vartamānamen muniyon kā sadbhāv
kahā hai, parantu muni dikhāī nahīn dete to auroṅko to muni mānā nahīn jā sakatā.

phi ra vah kahatā hai — ek akṣharake dātāko guru mānate hain; to jo shāstra sikhalāyen

va sunāyen unhen guru kaise na mānen?

uttaraḥ — guru nām baṛekā hai. so jis prakārakī mahantatā jisake sambhav ho, use

us prakār gurusañgnā sambhav hai. jaise — kul apekṣhā mātā-pitāko gurusañgnā hai; usī prakār

vidyāe parḥānevāleko vidyā-apekṣhā gurusañgnā hai. yahān̐ to dharmakā adhikār hai, isaliye jisake
dharma-apekṣhā mahantatā sambhavit ho use guru jānanā. parantu dharma nām chāritrakā hai, ‘‘chārittan
khalu dhammo’’1aisā shāstramen kahā hai, isaliye chāritrake dhārakako hī gurusañgnā hai. tathā jis

prakār bhūtādikā nām bhī dev hai; tathāpi yahān̐ devake shraddhānamen arahantadevakā hī grahaṇ hai,
usī prakār auroṅkā bhī nām guru hai tathāpi yahān̐ shraddhānamen nirgranthakā hī grahaṇ hai. jainadharmamen
arhantadev, nirgranthaguru aisā prasiddha vachan hai.

yahān̐ prashna hai ki nirgranthake sivā anyako guru nahīn mānate; so kyā kāraṇ hai?
uttaraḥ — nirgranthake sivā anya jīv sarvaprakārase mahantatā dhāraṇ nahīn karate. jaise —

lobhī shāstra vyākhyān kare vahān̐ vah ise shāstra sunānese mahant huā aur yah use dhan-
vastrādi denese mahant huā. yadyapi bāhyamen shāstra sunānevālā mahant rahatā hai, tathāpi antaraṅgamen
lobhī hotā hai; isaliye sarvathā mahantatā nahīn huī.

1. pravachanasār gāthā 1 — 7

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186 ] [ mokṣhamārgaprakāshak

yahān̐ koī kahe — nirgrantha bhī to āhār lete hain?

uttaraḥ — lobhī hokar, dātārakī sushruṣhā karake, dīnatāse āhār nahīn lete; isaliye

mahantatā nahīn ghaṭatī. jo lobhī ho vahī hīnatā prāpta karatā hai. isī prakār anya jīv
jānanā. isaliye nirgrantha hī sarvaprakār mahantatāyukta hain; nirgranthake sivā anya jīv sarvaprakār
guṇavān nahīn hain; isaliye guṇoṅkī apekṣhā mahantatā aur doṣhoṅkī apekṣhā hīnatā bhāsit hotī
hai, tab niḥshaṅk stuti nahīn kī jā sakatī.

tathā nirgranthake sivā anya jīv jaisā dharma-sādhan karate hain, vaisā va usase adhik

dharma-sādhan gr̥uhastha bhī kar sakate hain; vahān̐ gurusañgnā kisako hogī? isaliye jo bāhyābhyāntar
parigraharahit nirgrantha muni hain unhīṅko guru jānanā.

yahān̐ koī kahe — aise guru to vartamānamen yahān̐ nahīn hain, isaliye jis prakār arahantakī

sthāpanā pratimā hai; usī prakār guruoṅkī sthāpanā yah veṣhadhārī hain?

uttaraḥ — jis prakār rājākī sthāpanā chitrādi dvārā kare so vah rājākā pratipakṣhī

nahīn hai, aur koī sāmānya manuṣhya apaneko rājā manāye to rājākā pratipakṣhī hotā hai; usī
prakār arahantādikakī pāṣhāṇādimen sthāpanā banāye to unakā pratipakṣhī nahīn hai, aur koī
sāmānya manuṣhya apane ko muni manāye to vah muniyoṅkā pratipakṣhī huā. is prakār bhī sthāpanā
hotī ho to apaneko arahanta bhī manāo! aur yadi unakī sthāpanā ho to bāhyamen to
vaisā hī honā chāhiye; parantu ve nirgrantha, yah bahut parigrahake dhārī — yah kaise banatā hai?

tathā koī kahe — ab shrāvak bhī to jaise sambhav hain vaise nahīn hain, isaliye jaise

shrāvak vaise muni?

uttaraḥ — shrāvakasañgnā to shāstramen sarva gr̥uhastha jainiyoṅko hai. shreṇik bhī asanyamī thā,

use uttarapurāṇamen shrāvakottam kahā hai. bārah sabhāommen shrāvak kahe hain vahān̐ sarva vratadhārī
nahīn the. yadi sarva vratadhārī hote to asanyat manuṣhyoṅkī alag saṅkhyā kahī jātī, so nahīn
kahī hai; isaliye gr̥uhastha jain shrāvak nām prāpta karatā hai. aur munisañgnā to nirgranthake sivā
kahīn kahī nahīn hai.

tathā shrāvakake to āṭh mūlaguṇ kahe haĩn. isaliye madya, māns, madhu, pān̐ch udambarādi

phaloṅkā bhakṣhaṇ shrāvakoṅke hai nahīn; isaliye kisī prakārase shrāvakapanā to sambhavit bhī hai;
parantu munike aṭṭhāīs mūlaguṇ hain so veṣhiyoṅke dikhāī nahīn dete, isaliye munipanā kisī bhī
prakār sambhav nahīn hai. tathā gr̥uhastha-avasthāmen to pahale jambūkumārādikane bahut hinsādi kārya

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chhaṭhavān̐ adhikār ][ 187

kiye sune jāte hain; muni hokar to kisīne hinsādik kārya kiye nahīn hain, parigrah rakhā nahīn
hai, isaliye aisī yukti kāryakārī nahīn hai.

dekho, ādināthajīke sāth chār hajār rājā dīkṣhā lekar punaḥ bhraṣhṭa hue, tab dev

unase kahane lage — ‘jinaliṅgī hokar anyathā pravartoge to ham daṇḍ deṅge. jinaliṅg chhoṛakar

jo tumhārī ichchhā ho so tum jāno’. isaliye jinaliṅgī kahalākar anyathā pravarte, ve to
daṇḍayogya hain; vandanādi-yogya kaise hoṅge?

ab adhik kyā kahen! jinamatamen kuveṣh dhāraṇ karate hain ve mahāpāp karate hain; anya

jīv jo unakī sushruṣhā ādi karate hain ve bhī pāpī hote haĩn. padmapurāṇamen yah kathā hai
ki — shreṣhṭhī dharmātmāne chāraṇ muniyoṅko bhramase bhraṣhṭa jānakar āhār nahīn diyā; tab jo pratyakṣha

bhraṣhṭa hain unhen dānādik denā kaise sambhav hai?

yahān̐ koī kahe — hamāre antaraṅgamen shraddhān to satya hai, parantu bāhya lajjādise shiṣhṭāchār

karate hain; so phal to antaraṅgakā hogā?

uttaraḥ — ṣhaṭpāhuṛamen lajjādise vandanādikakā niṣhedh batalāyā thā, vah pahale hī kahā

thā. koī jabaradastī mastak jhukākar hāth juṛavāye, tab to yah sambhav hai ki hamārā antaraṅg
nahīn thā; parantu āp hī mānādikase namaskārādi kare, vahān̐ antaraṅg kaise na kahen? jaise —

koī antaraṅgamen to mān̐sako burā jāne; parantu rājādikako bhalā manavāneko mān̐s-bhakṣhaṇ kare
to use vratī kaise mānen? usī prakār antaraṅgamen to kuguru-sevanako burā jāne; parantu unako
va logoṅko bhalā manavāneke liye sevan kare to shraddhānī kaise kahen? isaliye bāhyatyāg karane
par hī antaraṅgatyāg sambhav hai. isaliye jo shraddhānī jīv hain, unhen kisī prakārase bhī
kuguruoṅkī sushruṣhā ādi karanā yogya nahīn hai.

is prakār kugurusevanakā niṣhedh kiyā.
yahān̐ koī kahe — kisī tattvashraddhānīko kugurusevanase mithyātva kaise huā?

uttaraḥ — jis prakār shīlavatī strī parapuruṣhake sāth bhartārakī bhān̐ti ramaṇakriyā sarvathā

nahīn karatī; usī prakār tattvashraddhānī puruṣh kuguruke sāth sugurukī bhān̐ti namaskārādi kriyā
sarvathā nahīn karatā. kyoṅki yah to jīvādi tattvoṅkā shraddhānī huā hai — vahān̐ rāgādikakā

niṣhedh karanevālā shraddhān karatā hai, vītarāgabhāvako shreṣhṭha mānatā hai — isaliye jisake vītarāgatā

pāyī jāye, unhīn guruko uttam jānakar namaskārādi karatā hai; jinake rāgādik pāye jāyen
unhen niṣhiddha jānakar kadāpi namaskārādi nahīn karatā.

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188 ] [ mokṣhamārgaprakāshak

koī kahe — jis prakār rājādikako karatā hai; usī prakār inako bhī karatā hai?

uttaraḥ — rājādik dharmapaddhatimen nahīn hain, gurukā sevan to dharmapaddhatimen hai. rājādikakā

sevan to lobhādikase hotā hai, vahān̐ chāritramohakā hī uday sambhav hai; parantu guruke sthān
par kugurukā sevan kiyā, vahān̐ tattvashraddhānake kāraṇ to guru the, unase yah pratikūl huā.
so lajjādikase jisane kāraṇamen viparītatā utpanna kī usake kāryabhūt tattvashraddhānamen dr̥urḥatā kaise
sambhav hai? isaliye vahān̐ darshanamohakā uday sambhav hai.

is prakār kuguruoṅkā nirūpaṇ kiyā.

kudharmakā nirūpaṇ aur usake shraddhānādikakā niṣhedh

ab kudharmakā nirūpaṇ karate hainḥ —

jahān̐ hinsādi pāp utpanna hon va viṣhay-kaṣhāyoṅkī vr̥uddhi ho vahān̐ dharma māne; so kudharma

jānanā. yagnādi kriyāommen mahāhinsādik utpanna kare, baṛe jīvoṅkā ghāt kare aur indriyoṅke
viṣhay poṣhaṇ kare, un jīvommen duṣhṭabuddhi karake raudradhyānī ho, tīvra lobhase auroṅkā burā karake
apanā koī prayojan sādhanā chāhe; aur aise kārya karake vahān̐ dharma māne; so kudharma hai.

tathā tīrthommen va anyatra snānādi kārya kare, vahān̐ baṛe-chhoṭe bahutase jīvoṅkī hinsā hotī

hai, sharīrako chain milatā hai; isaliye viṣhay-poṣhaṇ hotā hai aur kāmādik barḥate hain;
kutūhalādise vahān̐ kaṣhāyabhāv barḥātā hai aur dharma mānatā hai; so kudharma hai.

tathā saṅkrānti, grahaṇ, vyatipātādikamen dān detā hai va bure grahādike artha dān detā

hai; pātra jānakar lobhī puruṣhoṅko dān detā hai; dān denemen suvarṇa, hastī, ghoṛā, til ādi
vastuoṅko detā hai. parantu saṅkrānti ādi parva dharmarūp nahīn hain, jyotiṣhīke sañchārādik dvārā
saṅkrānti ādi hote haĩn. tathā duṣhṭa grahādikake artha diyā — vahān̐ bhay, lobhādikakī adhikatā

huī, isaliye vahān̐ dān denemen dharma nahīn hai. tathā lobhī puruṣh dene yogya pātra nahīn hain, kyoṅki
lobhī nānā asatya yuktiyān̐ karake ṭhagate hain, kiñchit bhalā nahīn karate. bhalā to tab hotā
hai jab isake dānakī sahāyatāse vah dharma-sādhan kare; parantu vah to ulṭā pāparūp pravartatā
hai. pāpake sahāyakakā bhalā kaise hogā?

yahī ‘‘rayaṇasār’’ shāstramen kahā haiḥ —

sappurisāṇan dāṇan kappatarūṇan phalāṇan sohan vā.

lohīṇan dāṇan jai vimāṇasohā savassa jāṇeh..26..

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chhaṭhavān̐ adhikār ][ 189

arthaḥ — satpuruṣhoṅko dān denā kalpavr̥ukṣhoṅke phaloṅkī shobhā samān hai. shobhā bhī hai

aur sukhadāyak bhī hai. tathā lobhī puruṣhoṅko dān denā hotā hai so shav arthāt murdekī
ṭhaṭharīkī shobhā samān jānanā. shobhā to hotī hai, parantu mālikako param duḥkhadāyak hotī
hai; isaliye lobhī puruṣhoṅko dān denemen dharma nahīn hai.

tathā dravya to aisā denā chāhiye jisase usake dharma barḥe; parantu svarṇa, hastī ādi

denese to hinsādik utpanna hote hain aur mān – lobhādik barḥate hain usase mahāpāp hotā hai.

aisī vastuoṅko denevāleke puṇya kaise hogā?

tathā viṣhayāsakta jīv ratidānādikamen puṇya ṭhaharāte hain; parantu jahān̐ pratyakṣha kushīlādi

pāp hon vahān̐ puṇya kaise hogā? tathā yukti milāneko kahate hain ki vah strī santoṣh prāpta
karatī hai. so strī to viṣhay-sevan karanese sukh pātī hī hai, shīlakā upadesh kisaliye
diyā? ratikālake atirikta bhī usake manorath na pravarte to duḥkh pātī hai; so aisī asatya
yukti banākar viṣhay-poṣhaṇ karanekā upadesh dete haĩn.

isī prakār dayā-dān va pātra-dānake sivā anya dān dekar dharma mānanā sarva kudharma hai.
tathā vratādik karake vahān̐ hinsādik va viṣhayādik barḥāte hain; parantu vratādik to unhen

ghaṭāneke artha kiye jāte haĩn. tathā jahān̐ annakā to tyāg kare aur kandamūlādikā bhakṣhaṇ
kare vahān̐ hinsā visheṣh huī, svādādik viṣhay visheṣh hue.

tathā dinamen to bhojan karatā nahīn hai aur rātrimen bhojan karatā hai; vahān̐ pratyakṣha hī

din – bhojanase rātri – bhojanamen visheṣh hinsā bhāṣhit hotī hai, pramād visheṣh hotā hai.

tathā vratādi karake nānā shrr̥uṅgār banātā hai, kutūhal karatā hai, juā ādirūp pravartatā

hai — ityādi pāpakriyā karatā hai; tathā vratādikakā phal laukik iṣhṭakī prāpti, aniṣhṭake nāshako

chāhatā hai; vahān̐ kaṣhāyoṅkī tīvratā visheṣh huī.

is prakār vratādikase dharma mānatā hai so kudharma hai.
tathā koī bhakti ādi kāryomen hinsādik pāp barḥāte hain; gīt-nr̥ityagānādik va iṣhṭa

bhojanādik va anya sāmagriyon dvārā viṣhayoṅkā poṣhaṇ karate hain; kutūhal – pramādādirūp pravartate

hain — vahān̐ pāp to bahut utpanna karate hain aur dharmakā kiñchit sādhan nahīn hai. vahān̐ dharma

mānate hain so sab kudharma hai.

tathā kitane hī sharīrako to klesh utpanna karate hain, aur vahān̐ hinsādik utpanna karate

hain va kaṣhāyādirūp pravartate haĩn. jaise pañchāgni tapate hain, so agnise baṛe-chhoṭe jīv jalate

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190 ] [ mokṣhamārgaprakāshak

hain, hinsādik barḥate hain, isamen dharma kyā huā? tathā aundhe mun̐h jhūlate hain, ūrdhvabāhu rakhate
haĩn. — ityādi sādhan karate hain, vahān̐ klesh hī hotā hai. yah kuchh dharmake aṅg nahīn haĩn.

tathā pavan-sādhan karate hain vahān̐ netī, dhotī ityādi kāryommen jalādikase hinsādik utpanna

hote hain; koī chamatkār utpanna ho to usase mānādik barḥate hain; vahān̐ kiñchit dharmasādhan nahīn
hai. — ityādik klesh to karate hain, viṣhay-kaṣhāy ghaṭānekā koī sādhan nahīn karate. antaraṅgamen

krodh, mān, māyā, lobhakā abhiprāy hai; vr̥uthā klesh karake dharma mānate hain so kudharma hai.

tathā kitane hī is lokamen duḥkh sahan na honese va paralokamen iṣhṭakī ichchhā va apanī

pūjā barḥāneke artha va kisī krodhādikase āpaghāt karate haĩn. jaise — pativiyogase agnimen

jalakar satī kahalātī hai, va himālayamen galate hain, kāshīmen karaunt lete hain, jīvit maraṇ lete
hain — ityādi kāryonse dharma mānate hain; parantu āpaghātakā to mahān pāp hai. yadi sharīrādikase

anurāg ghaṭā thā to tapashcharaṇādi karanā thā, mar jānemen kaun dharmakā aṅg huā? isaliye
āpaghāt karanā kudharma hai.

isī prakār anya bhī bahutase kudharmake aṅg haĩn. kahān̐ tak kahen, jahān̐ viṣhay-kaṣhāy

barḥate hon aur dharma mānen so sab kudharma jānanā.

dekho, kālakā doṣh, jainadharmamen bhī kudharmakī pravr̥utti ho gayī hai. jainamatamen jo dharma-parva

kahe hain vahān̐ to viṣhay-kaṣhāy chhoṛakar sanyamarūp pravartanā yogya hai. use to grahaṇ nahīn karate
aur vratādikakā nām dhāraṇ karake vahān̐ nānā shrr̥uṅgār banāte hain, iṣhṭa-bhojanādik karate hain,
kutūhalādi karate hain va kaṣhāy barḥāneke kārya karate hain, juā ityādi mahān pāparūp pravartate haĩn.

tathā pūjanādi kāryommen upadesh to yah thā ki — ‘‘sāvadyalesho bahupuṇyarāshau

doṣhāyanālan1 — bahut puṇyasamūhamen pāpakā ansh doṣhake artha nahīn hai. is chhal dvārā pūjā-

prabhāvanādi kāryommen — rātrimen dīpakase, va anantakāyādikake saṅgrah dvārā, va ayatnāchār- pravr̥uttise

hinsādirūp pāp to bahut utpanna karate hain aur stuti, bhakti ādi shubhapariṇāmommen nahīn pravartate
va thoṛe pravartate hain; so vahān̐ nukasān bahut, naphā thoṛā yā kuchh nahī̃n. aise kārya karanemen
to burā hī dikhanā hotā hai.

tathā jinamandir to dharmakā ṭhikānā hai. vahān̐ nānā kukathā karanā, sonā ityādi

1. pūjyan jinan tvārchayatojanasya, sāvadyaleshobahupuṇyarāshau.

doṣhāyanālan kaṇikā viṣhasya, na dūṣhikā shītashivāmburāshau..58.. (br̥uhat svayambhūstotra)

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chhaṭhavān̐ adhikār ][ 191

pramādarūp pravartate hain; tathā vahān̐ bāg-bāṛī ityādi banākar viṣhay-kaṣhāyakā poṣhaṇ karate haĩn.
tathā lobhī puruṣhako guru mānakar dānādik dete hain va unakī asatya stuti karake mahantapanā
mānate haĩn. — ityādi prakārase viṣhay-kaṣhāyoṅko barḥāte hain aur dharma mānate hain; parantu jinadharma

to vītarāgabhāvarūp hai, usamen aisī viparīt pravr̥utti kāladoṣhase hī dekhī jātī hai.

is prakār kudharmasevanakā niṣhedh kiyā.
ab, isamen mithyātvabhāv kis prakār huā so kahate hainḥ —

tattvashraddhān karanemen prayojanabhūt to ek yah hai ki — rāgādik chhoṛanā. isī bhāvakā

nām dharma hai. yadi rāgādik bhāvoṅko barḥākar dharma māne, vahān̐ tattvashraddhān kaise rahā; tathā
jin-āgnāse pratikūl huā. rāgādikabhāv to pāp hain, unhen dharma mānā so yah jhūṭhā shraddhān
huā; isaliye kudharmake sevanamen mithyātvabhāv hai.

is prakār kudev-kuguru-kushāstra sevanamen mithyātvabhāvakī puṣhṭi hotī jānakar isakā

nirūpaṇ kiyā.

yahī ‘‘ṣhaṭpāhuṛ’’men kahā hai : —

kuchchhiyadevan dhamman kuchchhiyaliṅgan cha bandae jo du.

lajjābhayagāravado michchhādiṭṭhī have so hu..92.. (mokṣhapāhuṛ)

arthaḥ — yadi lajjāse, bhayase, va baṛāīse bhī kutsit devako, kutsit dharmako va kutsit

liṅgako vandatā hai to mithyādr̥uṣhṭi hotā hai.

isaliye jo mithyātvakā tyāg karanā chāhe vah pahale kudev, kuguru, kudharmakā tyāgī

ho. samyatvake pachchīs maloṅke tyāgamen bhī amūrḥadr̥uṣhṭimen va ṣhaḍāyatanamen inhīṅkā tyāg karāyā hai;
isaliye inakā avashya tyāg karanā.

tathā kudevādikake sevanase jo mithyātvabhāv hotā hai so vah hinsādik pāponse baṛā

pāp hai. isake phalase nigod, narakādi paryāyen pāyī jātī haĩn. vahān̐ anantakālaparyanta mahā
saṅkaṭ pāyā jātā hai, samyaggnānakī prāpti mahā durlabh ho jātī hai.

yahī ‘‘ṣhaṭpāhuṛ’’men kahā hai : —

kuchchhiyadhammammi rao kuchchhiyapāsaṇḍibhattisañjutto.

kuchchhiyatavan kuṇanto kuchchhiyagaibhāyaṇo hoi..140.. (bhāvapāhuṛ)

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192 ] [ mokṣhamārgaprakāshak

artha : — jo kutsit dharmamen rat hai, kutsit pākhaṇḍiyoṅkī bhaktise sanyukta hai, kutsit

tapako karatā hai; vah jīv kutsit arthāt khoṭī gatiko bhoganevālā hotā hai.

so he bhavyo! kiñchitmātra lobhase va bhayase kudevādikakā sevan karake jisase

anantakālaparyanta mahāduḥkh sahanā hotā hai aisā mithyātvabhāv karanā yogya nahīn hai.

jin dharmamen yah to āmnāy hai ki pahale baṛā pāp chhuṛākar phi ra chhoṭā pāp chhuṛāyā

hai; isaliye is mithyātvako sapta vyasanādikase bhī baṛā pāp jānakar pahale chhuṛāyā hai. isaliye
jo pāpake phalase ḍarate hain; apane ātmāko duḥkhasamudramen nahīn ḍubānā chāhate, ve jīv is
mithyātvako avashya chhoṛo; nindā – prashansādikake vichārase shithil honā yogya nahīn hai. kyoṅki

nītimen bhī aisā kahā haiḥ —

nindantu nītinipuṇā yadi vā stuvantu
lakṣhmīḥ samāvishatu gachchhatu vā yatheṣhṭam.

adyaiv vāstu maraṇan tu yugāntare vā
nyāyātpathaḥ pravichalanti padan na dhīrāḥ..84.. (nītishatak)

koī nindā karatā hai to nindā karo, stuti karatā hai to stuti karo, lakṣhmī āo

va jahān̐-tahān̐ jāo, tathā abhī maraṇ hoo va yugāntaramen hoo; parantu nītimen nipuṇ puruṣh
nyāyamārgase ek ḍag bhī chalit nahīn hote.

aisā nyāy vichārakar nindā – prashansādikake bhayase, lobhādikase, anyāyarūp mithyātva-

pravr̥utti karanā yukta nahīn hai.

aho! dev-guru-dharma to sarvotkr̥uṣhṭa padārtha hain, inake ādhārase dharma hai. inamen shithilatā

rakhanese anya dharma kis prakār hogā? isaliye bahut kahanese kyā? sarvathā prakārase kudev-
kuguru-kudharmakā tyāgī honā yogya hai.

kudevādikakā tyāg na karanese mithyātvabhāv bahut puṣhṭa hotā hai aur vartamānamen yahān̐

inakī pravr̥utti visheṣh pāyī jātī hai; isaliye inakā niṣhedharūp nirūpaṇ kiyā hai. use jānakar
mithyātvabhāv chhoṛakar apanā kalyāṇ karo.

iti shrī mokṣhamārgaprakāshak nāmak shāstramen kudev-kuguru-kudharma niṣhedh varṇanarūp

chhaṭhavān̐ adhikār samāpta huā..6..

❁

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sātavān̐ adhikār ][ 193

sātavān̐ adhikār

jain mithyādr̥uṣhṭiyoṅkā vivechan

dohāḥ — is bhavatarukā mūl ik, jānahu mithyābhāv.

tākaun kari nirmūl ab, karie mokṣha upāv..

ab, jo jīv jain hain, jin-āgnā ko mānate hain aur unake mithyātva rahatā hai,

usakā varṇan karate hain — kyoṅki is mithyātva bairīkā ansh bhī burā hai, isaliye sūkṣhma mithyātva

bhī tyāgane yogya hai.

vahān̐ jināgamamen nishchay-vyavahārarūp varṇan hai. unamen yathārthakā nām nishchay hai,

upachārakā nām vyavahār hai. inake svarūpako na jānate hue anyathā pravartate hain, vahī kahate
hain : —

nishchayābhāsī mithyādr̥uṣhṭi

kitane hī jīv nishchayako na jānate hue nishchayābhāsake shraddhānī hokar apaneko

mokṣhamārgī mānate hain, apane ātmākā siddhasamān anubhav karate hain, āp pratyakṣha sansārī hain,
bhramase apaneko siddha mānate hain, vahī mithyādr̥uṣhṭi haĩn.

shāstrommen jo siddha samān ātmāko kahā hai vah dravyadr̥uṣhṭise kahā hai, paryāy-apekṣhā

siddha samān nahīn hai. jaise — rājā aur raṅk manuṣhyapanekī apekṣhā samān hain, parantu rājāpane

aur raṅkapanekī apekṣhāse to samān nahīn hain; usī prakār siddha aur sansārī jīvatvapanekī apekṣhā
samān hain, parantu siddhapane aur sansārīpanekī apekṣhā to samān nahīn haĩn. tathāpi ye to jaise
siddha shuddha hain, vaisā hī apaneko shuddha mānate haĩn. parantu vah shuddha-ashuddha avasthā paryāy
hai; is paryāy-apekṣhā samānatā mānī jāye to yahī mithyādr̥uṣhṭi hai.

tathā apaneko kevalagnānādikakā sadbhāv mānate hain, parantu apaneko to kṣhayopashamarūp

mati-shrutādi gnānakā sadbhāv hai, kṣhāyikabhāv to karmakā kṣhay hone par hotā hai aur ye bhramase
karmakā kṣhay hue binā hī kṣhāyikabhāv mānate hain, so yahī mithyādr̥uṣhṭi hai.

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194 ] [ mokṣhamārgaprakāshak

shāstrommen sarva jīvoṅkā kevalagnānasvabhāv kahā hai, vah shakti apekṣhāse kahā hai; kyoṅki

sarva jīvommen kevalagnānādirūp honekī shakti hai, vartamān vyakttatā to vyakta hone par hī kahī
jātī hai.

koī aisā mānatā hai ki ātmāke pradeshommen to kevalagnān hī hai, ūpar āvaraṇ honese

pragaṭ nahīn hotā, so yah bhram hai. yadi kevalagnān ho to vajrapaṭalādi āṛe hone par bhī
vastuko jānatā hai; karma āṛe āne par vah kaise aṭakegā? isaliye karmake nimittase
kevalagnānakā abhāv hī hai. yadi isakā sarvadā sadbhāv rahatā to ise pāriṇāmikabhāv kahate,
parantu yah to kṣhāyikabhāv hai. ‘sarvabhed jisamen garbhit hain aisā chaitanyabhāv, so pāriṇāmikabhāv
hai.’ isakī anek avasthāen̐ matignānādirūp va kevalagnānādirūp hain, so yah pāriṇāmikabhāv
nahīn haĩn. isaliye kevalagnānakā sarvadā sadbhāv nahīn mānatā.

tathā shāstrommen jo sūryakā dr̥uṣhṭānta diyā hai usakā itanā hī bhāv lenā ki jaise meghapaṭal

hote hue sūryakā prakāsh pragaṭ nahīn hotā, usī prakār karmauday hote hue kevalagnān nahīn
hotā. tathā aise bhāv nahīn lenā ki jaise sūryamen prakāsh rahatā hai vaise ātmāmen kevalagnān
rahatā hai; kyoṅki dr̥uṣhṭānta sarva prakārase milatā nahīn hai. jaise — pudgalamen varṇaguṇ hai, usakī

harit – pītādi avasthāen̐ hain, so vartamānamen koī avasthā hone par anya avasthākā abhāv

hai; usī prakār ātmāmen chaitanyaguṇ hai, usakī matignānādirūp avasthāen̐ hain, so vartamānamen koī
avasthā hone par anya avasthākā abhāv hī hai.

tathā koī kahe ki āvaraṇ nām to vastuko āchchhādit karanekā hai; kevalagnānakā

sadbhāv nahīn hai to kevalagnānāvaraṇ kisaliye kahate ho?

uttaraḥ — yahān̐ shakti hai, use vyakta na hone de; is apekṣhā āvaraṇ kahā hai. jaise —

deshachāritrakā abhāv hone par shakti ghātanekī apekṣhā apratyākhyānāvaraṇ kaṣhāy kahā, usī
prakār jānanā.

tathā aisā jānanā ki vastumen paranimittase jo bhāv ho usakā nām aupādhikabhāv

hai aur paranimittake binā jo bhāv ho usakā nām svabhāvabhāv hai. jaise — jalako agnikā

nimitta hone par uṣhṇapanā huā, vahān̐ shītalapanekā abhāv hī hai; parantu agnikā nimitta miṭane
par shītalatā hī ho jātī hai; isaliye sadākāl jalakā svabhāv shītal kahā jātā hai, kyoṅki
aisī shakti sadā pāyī jātī hai aur vyakta hone par svabhāv vyakta huā kahate haĩn. kadāchit
vyaktarūp hotā hai. usī prakār ātmāko karmakā nimitta hone par anyarūp huā, vahān̐

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sātavān̐ adhikār ][ 195

kevalagnānakā abhāv hī hai; parantu karmakā nimitta miṭane par sarvadā kevalagnān ho jātā hai;
isasiye sadākāl ātmākā svabhāv kevalagnān kahā jātā hai, kyoṅki aisī shakti sadā pāyī
jātī hai. vyakta hone par svabhāv vyakta huā kahā jātā hai.

tathā jaise shītal svabhāvake kāraṇ uṣhṇa jalako shītal mānakar pānādi kare to jalanā

hī hogā; usī prakār kevalagnānasvabhāvake kāraṇ ashuddha ātmāko kevalagnānī mānakar anubhav
kare to duḥkhī hogā.

isaprakār jo ātmākā kevalagnānādirūp anubhav karate hain ve mithyādr̥uṣhṭi haĩn.
tathā rāgādik bhāv apaneko pratyakṣha hone par bhī bhramase ātmāko rāgādirahit mānate

haĩn. so pūchhate hain ki ye rāgādik to hote dikhāī dete hain, ye kis dravyake astitvamen hain?
yadi sharīr yā karmarūp pudgalake astitvamen hon to ye bhāv achetan yā mūrtik hoṅge; parantu
ye rāgādik to pratyakṣha chetanatāsahit amūrtak bhāv bhāsit hote haĩn. isaliye ye bhāv ātmāke
hī haĩn.

yahī samayasār kalashamen kahā hai : —

kāryatvādakr̥utan na karma na cha tajjīvaprakr̥utyordvayo —

ragnāyāḥ prakr̥u te svakāryaphalabhugbhāvānuṣhaṅgātkr̥utiḥ.

naikasyāḥ prakr̥uterachittvalasanājjīvo‘sya kartā tato
jīvasyaiv cha karma tachchidanugan gnātā na yatpudgalaḥ..203..

isakā artha yah hai — rāgādirūp bhāvakarma hai so kisīke dvārā nahīn kiyā gayā aisā

nahīn hai, kyoṅki yah kāryabhūt hai. tathā jīv aur karmaprakr̥iti in donoṅkā bhī kartavya nahīn
hai, kyoṅki aisā ho to achetan karmaprakr̥itiko bhī us bhāvakarmakā phal — sukh-duḥkhakā bhoganā

hogā; so yah asambhav hai. tathā akelī karmaprakr̥itikā bhī yah kartavya nahīn hai, kyoṅki
usake achetanapanā pragaṭ hai. isaliye is rāgādikakā jīv hī kartā hai aur yah rāgādik
jīvakā hī karma hai; kyoṅki bhāvakarma to chetanākā anusārī hai, chetanā binā nahīn hotā, aur
pudgal gnātā hai nahī̃n.

isaprakār rāgādibhāv jīvake astitvamen haĩn.
ab, jo rāgādibhāvoṅkā nimitta karmako hī mānakar apaneko rāgādikakā akartā mānate

hain ve kartā to āp hain; parantu āpako nirudyamī hokar pramādī rahanā hai, isaliye karmakā
hī doṣh ṭhaharāte hain, so yah duḥkhadāyak bhram hai.

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196 ] [ mokṣhamārgaprakāshak

aisā hī samayasārake kalashamen kahā hai : —

rāgajanmani nimittatān paradravyamev kalayanti ye tu te.

uttaranti na hi mohavāhinīn shuddhabodhavidhurāndhabuddhayaḥ..221..

isakā arthaḥ — jo jīv rāgādikakī utpattimen paradravyakā hī nimittapanā mānate hain,

ve jīv - shuddhagnānase rahit andhabuddhi hai jinakī — aise hote hue mohanadīke pār nahīn utarate

haĩn.

tathā samayasārake ‘sarvavishuddhagnān adhikār’ men — jo ātmāko akartā mānatā hai aur

yah kahatā hai ki karma hī jagāte-sulāte hain, paraghātakarmase hinsā hai, vedakarmase abrahma hai, isaliye
karma hī kartā hai — us jainīko sāṅkhyamatī kahā hai. jaise sāṅkhyamatī ātmāko shuddha mānakar

svachchhandī hotā hai, usī prakār yah huā.

tathā is shraddhānase yah doṣh huā ki rāgādikako apanā nahīn jānā, apaneko akartā

mānā, tab rāgādik honekā bhay nahīn rahā tathā rāgādikako miṭānekā upāy karanā nahīn
rahā; tab svachchhanda hokar khoṭe karmoṅkā bandha karake ananta sansāramen rulatā hai.

yahān̐ prashna hai ki samayasāramen hī aisā kahā hai : —

‘‘varṇādyā vā rāgamohādayo vā bhinnā bhāvāḥ sarva evāsya punsaḥ1.’’

isakā artha : — varṇādik athavā rāgādik bhāv hain ve sabhī is ātmāse bhinna haĩn.

tathā vahīn rāgādikako pudgalamay kahā hai, tathā anya shāstrommen bhī ātmāko rāgādikase

bhinna kahā hai; so vah kis prakār hai?

uttar : — rāgādikabhāv paradravyake nimittase aupādhikabhāv hote hain, aur yah jīv

unhen svabhāv jānatā hai. jise svabhāv jāne use burā kaise mānegā? usake nāshakā udyam
kisaliye karegā? isaliye yah shraddhān bhī viparīt hai. use chhuṛāneke liye svabhāvakī apekṣhā
rāgādikako bhinna kahā hai aur nimittakī mukhyatāse pudgalamay kahā hai. jaise — vaidya rog

miṭānā chāhatā hai; yadi shītakī adhikatā dekhatā hai tab uṣhṇa auṣhadhi batalātā hai, aur
yadi ātāpakī adhikatā dekhatā hai tab shītal auṣhadhi batalātā hai. usī prakār shrīguru
rāgādik chhuṛānā chāhate hain; jo rāgādikako parakā mānakar svachchhanda hokar nirudyamī hotā

1. varṇādyā vā rāgamohādayo vā bhinnā bhāvāḥ sarva evāsya punsaḥ.

tenaivāntastattvataḥ pashyato‘bhī no dr̥uṣhṭāḥ syurdr̥uṣhṭamekan paran syāt..(samayasār kalash 37)

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sātavān̐ adhikār ][ 197

hai, use upādānakāraṇakī mukhyatāse rāgādik ātmāke hain — aisā shraddhān karāyā hai; tathā jo

rāgādikako apanā svabhāv mānakar unake nāshakā udyam nahīn karatā, use nimittakāraṇakī
mukhyatāse rāgādik parabhāv hain — aisā shraddhān karāyā hai.

donon viparīt shraddhānonse rahit hone par satya shraddhān hogā tab aisā mānegā ki ye

rāgādik bhāv ātmākā svabhāv to nahīn hain, karmake nimittase ātmāke astitvamen vibhāv
paryāyarūpase utpanna hote hain, nimitta miṭane par inakā nāsh honese svabhāvabhāv rah jātā hai;
isaliye inake nāshakā udyam karanā.

yahān̐ prashna hai ki — yadi karmake nimittase hote hain to karmakā uday rahegā tab tak

yah vibhāv dūr kaise hoṅge? isaliye isakā udyam karanā to nirarthak hai?

uttar : — ek kārya honemen anek kāraṇ chāhiye. unamen jo kāraṇ buddhipūrvak hon

unhen to udyam karake milāye, aur abuddhipūrvak kāraṇ svayamev milen tab kāryasiddhi hotī
hai. jaise — putra honekā kāraṇ buddhipūrvak to vivāhādi karanā hai, aur abuddhipūrvak bhavitavya

hai; vahān̐ putrakā arthī vivāhādikā to udyam kare, aur bhavitavya svayamev ho tab putra hogā.
usī prakār vibhāv dūr karaneke kāraṇ buddhipūrvak to tattvavichārādi hain, aur abuddhipūrvak
mohakarmake upashamādik hain, so usakā arthī tattvavichārādikakā to udyam kare, aur mohakarmake
upashamādik svayamev hon tab rāgādik dūr hote haĩn.

yahān̐ aisā kahate hain ki jaise vivāhādik bhī bhavitavya ādhīn hain; usī prakār

tattvavichārādik bhī karmake kṣhayopashamādikake ādhīn hain; isaliye udyam karanā nirarthak hai?

uttaraḥ — gnānāvaraṇakā to kṣhayopasham tattvavichārādik karane yogya tere huā hai; isaliye

upayogako vahān̐ lagānekā udyam karāte haĩn. asañgnī jīvoṅke kṣhayopasham nahīn hai, to unhen
kisaliye upadesh den?

tab vah kahatā hai — honahār ho to vahān̐ upayog lage, binā honahār kaise lage?

uttar : — yadi aisā shraddhān hai to sarvatra kisī bhī kāryakā udyam mat kara. tū

khān-pān-vyāpārādikakā to udyam karatā hai aur yahān̐ honahār batalātā hai. isase mālūm
hotā hai ki terā anurāg yahān̐ nahīn hai, mānādikase aisī jhūṭhī bāten banātā hai.

isaprakār jo rāgādik hote hue ātmāko unase rahit mānate hain, unhen mithyādr̥uṣhṭi

jānanā.

tathā karma – nokarmakā sambandha hote hue ātmāko nirbandha mānate hain, so inakā bandhan

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198 ] [ mokṣhamārgaprakāshak

pratyakṣha dekhā jātā hai. gnānāvaraṇādikase gnānādikakā ghāt dekhā jātā hai, sharīr dvārā usake
anusār avasthāen̐ hotī dekhī jātī hain, phi ra bandhan kaise nahīn hai? yadi bandhan na ho to
mokṣhamārgī inake nāshakā udyam kisaliye kare?

yahān̐ koī kahe ki shāstrommen ātmāko karma – nokarmase bhinna abaddhaspr̥uṣhṭa kahā hai?

uttaraḥ — sambandha anek prakārake haĩn. vahān̐ tādātmyasambandhakī apekṣhā ātmāko karma –

nokarmase bhinna kahā hai, kyoṅki dravya palaṭakar ek nahīn ho jāte, aur isī apekṣhāse abaddhaspr̥uṣhṭa
kahā hai. athavā nimitta-naimittik sambandhakī apekṣhā bandhan hai hī, unake nimittase ātmā
anek avasthāen̐ dhāraṇ karatā hī hai; isaliye apaneko sarvathā nirbandha mānanā mithyādr̥uṣhṭi hai.

yahān̐ koī kahe ki hamen to bandha-muktikā vikalpa karanā nahīn, kyoṅki shāstramen aisā

kahā hai : —

‘‘jai baddhau mukkau muṇahi so bandhiyahi ṇibhantu¹.

artha : — jo jīv ban̐dhā aur mukta huā mānatā hai vah niḥsandeh ban̐dhatā hai.

usase kahate hainḥ — jo jīv keval paryāyadr̥uṣhṭi hokar bandha-mukta avasthāko hī mānate

hain, dravyasvabhāvakā grahaṇ nahīn karate; unhen aisā upadesh diyā hai ki dravyasvabhāvako na jānatā
huā jo jīv ban̐dhā-mukta huā mānatā hai vah ban̐dhatā hai. tathā yadi sarvathā hī bandha-mukti
na ho to yah jīv ban̐dhatā hai — aisā kyon kahen? tathā bandhake nāshakā – mukta honekā udyam

kisaliye kiyā jāye? aur kisaliye ātmānubhav kiyā jāye? isaliye dravyadr̥uṣhṭise ek dashā
hai aur paryāyadr̥uṣhṭise anek avasthāen̐ hotī hain — aisā mānanā yogya hai.

aise hī anek prakārase keval nishchayanayake abhiprāyase viruddha shraddhānādi karatā hai.
jinavāṇīmen to nānā nayoṅkī apekṣhāse kahīn kaisā, kahīn kaisā nirūpaṇ kiyā hai; yah

apane abhiprāyase nishchayanayakī mukhyatāse jo kathan kiyā ho — usīko grahaṇ karake mithyādr̥uṣhṭi

dhāraṇ karatā hai.

tathā jinavāṇīmen to samyagdarshan-gnān-chāritrakī ekatā hone par mokṣhamārga kahā hai; so

isake samyagdarshan-gnānamen sāt tattvoṅkā shraddhān aur jānanā honā chāhiye so unakā vichār nahīn
hai, aur chāritramen rāgādik dūr karanā chāhiye usakā udyam nahīn hai; ek apane ātmāke shuddha

1. jai baddhau mukkau muṇahi to bandhiyahi ṇibhantu.

sahaj-sarūvai jai ramahi to pāvahi siv santu..(yogasār, dohā 87)

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sātavān̐ adhikār ][ 199

anubhavanako hī mokṣhamārga jānakar santuṣhṭa huā hai. usakā abhyās karaneko antaraṅgamen aisā
chintavan karatā rahatā hai ki ‘main siddhasamān shuddha hūn̐, kevalagnānādi sahit hūn̐, dravyakarma-nokarma
rahit hūn̐, paramānandamay hūn̐, janma-maraṇādi duḥkh mere nahīn hain’; ityādi chintavan karatā hai.

so yahān̐ pūchhate hain ki yah chintavan yadi dravyadr̥uṣhṭise karate ho to dravya to shuddha-

ashuddha sarva paryāyoṅkā samudāy hai; tum shuddha hī anubhavan kisaliye karate ho? aur paryāyadr̥uṣhṭise
karate ho to tumhāre to vartamān ashuddha paryāy hai; tum apaneko shuddha kaise mānate ho?

tathā yadi shaktiapekṣhā shuddha mānate ho to ‘‘main aisā hone yogya hūn̐ — aisā māno; ‘main

aisā hūn̐’ — aisā kyon mānate ho? isaliye apaneko shuddharūp chintavan karanā bhram hai. kāraṇ

ki tumane apaneko siddhasamān mānā to yah sansār-avasthā kisakī hai? aur tumhāre kevalagnānādi
hain to yah matignānādik kisake hain? aur dravyakarma, nokarmarahit ho to gnānādikakī vyakttatā
kyon nahīn hai? paramānandamay ho to ab kartavya kyā rahā? janma-maraṇādi duḥkh nahīn hain to
duḥkhī kaise hote ho? — isaliye anya avasthāmen anya avasthā mānanā bhram hai.

yahān̐ koī kahe ki shāstramen shuddha chintavan karanekā upadesh kaise diyā hai?
uttaraḥ — ek to dravya-apekṣhā shuddhapanā hai, ek paryāy-apekṣhā shuddhapanā hai. vahān̐ dravya-

apekṣhā to paradravyase bhinnapanā aur apane bhāvonse abhinnapanā — usakā nām shuddhapanā hai.

aur paryāy-apekṣhā aupādhikabhāvoṅkā abhāv honekā nām shuddhapanā hai. so shuddha chintavanamen
dravya-apekṣhā shuddhapanā grahaṇ kiyā hai. vahī samayasār vyākhyāmen kahā hai : —

‘‘eṣh evāsheṣhadravyāntarabhāvebhyo bhinnatvenopāsyamānaḥ shuddha ityabhilapyate.’’

(gāthā – 6kī ṭīkā)

isakā artha yah hai ki ātmā pramatta-apramatta nahīn hai. so yahī samasta paradravyoṅke

bhāvonse bhinnapane dvārā sevan kiyā gayā shuddha aisā kahā jātā hai.

tathā vahīn aisā kahā hai : —

‘‘samastakārakachakraprakriyottīrṇanirmalānubhūtimātratvāchchhuddhaḥ’’

(gāthā 73kī ṭīkā)

arthaḥ — samasta hī kartā, karma ādi kārakoṅke samūhakī prakriyāse pāraṅgat aisī nirmal

anubhūti, jo abhedagnān tanmātra hai, usase shuddha hai. isaliye aisā shuddha shabdakā artha jānanā.

tathā isīprakār keval shabdakā artha jānanā — ‘jo parabhāvase bhinna niḥkeval āp

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200 ] [ mokṣhamārgaprakāshak

hī’ — usakā nām keval hai. isī prakār anya yathārtha arthakā avadhāraṇ karanā.

paryāy-apekṣhā shuddhapanā mānanese tathā apaneko kevalī mānanese mahāviparītatā hotī hai,

isaliye apaneko dravya-paryāyarūp avalokan karanā. dravyase sāmānyasvarūp avalokan karanā,
paryāyamen avasthā-visheṣh avadhāraṇ karanā.

isī prakār chintavan karanese samyagdr̥uṣhṭi hotā hai, kyoṅki sachchā avalokan kiye binā

samyagdr̥uṣhṭi nām kaise prāpta kare?

nishchayābhāsīkī svachchhandatā aur usakā niṣhedh

tathā mokṣhamārgamen to rāgādik miṭānekā shraddhā – gnān – ācharaṇ karanā hai; vah to vichār

hī nahīn hai, apane shuddha anubhavanamen hī apaneko samyagdr̥uṣhṭi mānakar anya sarva sādhanoṅkā niṣhedh
karatā hai.

shāstrābhyās karanā nirarthak batalātā hai, dravyādikake tathā guṇasthān-mārgaṇā-

trilokādikake vichārako vikalpa ṭhaharātā hai, tapashcharaṇ karaneko vr̥uthā klesh karanā mānatā hai,
vratādik dhāraṇ karaneko bandhanamen paṛanā ṭhaharātā hai, pūjanādik kāryoṅko shubhāsrav jānakar
hey prarūpit karatā hai; — ityādi sarvasādhanoṅko uṭhākar pramādī hokar pariṇamit hotā hai.

yadi shāstrābhyās nirarthak ho to muniyoṅke bhī to dhyān aur adhyayan do hī kārya

mukhya haĩn. dhyānamen upayog na lage tab adhyayanamen hīn upayogako lagāte hain, bīchamen anya
sthān upayog lagāne yogya nahīn haĩn. tathā shāstrābhyās dvārā tattvoṅko visheṣh jānanese
samyagdarshan-gnān nirmal hotā hai. tathā vahān̐ jab tak upayog rahe tab tak kaṣhāy manda
rahe aur āgāmī vītarāgabhāvoṅkī vr̥uddhi ho; aise kāryako nirarthak kaise mānen?

tathā vah kahatā hai ki jin shāstrommen adhyātma-upadesh hai unakā abhyās karanā, anya

shāstroṅke abhyāsase koī siddhi nahīn hai.

usase kahate hain — yadi tere sachchī dr̥uṣhṭi huī hai to sabhī jainashāstra kāryakārī haĩn. vahān̐

bhī mukhyataḥ adhyātma-shāstrommen to ātmasvarūpakā mukhya kathan hai; so samyagdr̥uṣhṭi hone par
ātmasvarūpakā nirṇay to ho chukā, tab to gnānakī nirmalatāke artha va upayogako mandakaṣhāyarūp
rakhaneke artha anya shāstroṅkā abhyās mukhya chāhiye. tathā ātmasvarūpakā nirṇay huā hai, use
spaṣhṭa rakhaneke artha adhyātma-shāstroṅkā bhī abhyās chāhiye; parantu anya shāstrommen aruchi to nahīn
honā chāhiye. jisako anya shāstroṅkī aruchi hai use adhyātmakī ruchi sachchī nahīn hai.

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sātavān̐ adhikār ][ 201

jaise jisake viṣhayāsaktapanā ho — vah viṣhayāsakta puruṣhoṅkī kathā bhī ruchipūrvak sune

va viṣhayake visheṣhako bhī jāne va viṣhayake ācharaṇamen jo sādhan hon unhen bhī hitarūp māne
va viṣhayake svarūpako bhī pahichāne; usī prakār jisake ātmaruchi huī ho — vah ātmaruchike

dhārak tīrthaṅkarādike purāṇoṅko bhī jāne tathā ātmāke visheṣh jānaneke liye guṇasthānādikako
bhī jāne. tathā ātma-ācharaṇamen jo vratādik sādhan hain unako bhī hitarūp māne tathā ātmāke
svarūpako bhī pahichāne. isaliye chāron hī anuyog kāryakārī haĩn.

tathā unakā achchhā gnān honeke artha shabda – nyāyashāstrādikako bhī jānanā chāhiye.

isaliye apanī shaktike anusār sabhīkā thoṛā yā bahut abhyās karanā yogya hai.

phi ra vah kahatā hai — ‘padmanandi pachchīsī’1 men aisā kahā hai ki ātmasvarūpase nikalakar

bāhya shāstrommen buddhi vicharatī hai, so vah buddhi vyabhichāriṇī hai?

uttar : — yah satya kahā hai. buddhi to ātmākī hai; use chhoṛakar paradravya – shāstrommen

anurāginī huī; use vyabhichāriṇī hī kahā jātā hai.

parantu jaise strī shīlavatī rahe to yogya hī hai, aur na rahā jāy tab uttam puruṣhako

chhoṛakar chāṇḍālādikakā sevan karanese to atyanta nindanīy hogī; usī prakār buddhi
ātmasvarūpamen pravarte to yogya hī hai, aur na rahā jāy to prashasta shāstrādi paradravyoṅko chhoṛakar
aprashasta viṣhayādimen lage to mahānindanīy hī hogī. so muniyoṅkī bhī svarūpamen bahut kāl
buddhi nahīn rahatī, to terī kaise rahā kare?

isaliye shāstrābhyāsamen upayog lagānā yogya hai.
tathā yadi dravyādikake aur guṇasthānādikake vichārako vikalpa ṭhaharātā hai, so vikalpa

to hai; parantu nirvikalpa upayog na rahe tab in vikalpoṅko na kare to anya vikalpa hoṅge,
ve bahut rāgādi garbhit hote haĩn. tathā nirvikalpadashā sadā rahatī nahīn hai; kyoṅki chhadmasthakā
upayog ekarūp utkr̥uṣhṭa rahe to antarmurhūt rahatā hai.

tathā tū kahegā ki main ātmasvarūpakā hī chintavan anek prakār kiyā karūn̐gā; so

sāmānya chintavanamen to anek prakār banate nahīn hain, aur visheṣh karegā to dravya-guṇ-paryāy,
guṇasthān, mārgaṇā, shuddha-ashuddha avasthā ityādi vichār hogā.

1. bāhyashāstragahane vihāriṇī yā matirbahuvikalpadhāriṇī.

chitsvarūpakulasadmanirgatā sā satī na sadr̥ushī kuyoṣhitā..38..(sadbodhachandrodayaḥ adhikār)

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202 ] [ mokṣhamārgaprakāshak

aur sun, keval ātmagnānase hī to mokṣhamārga hotā nahīn hai. sāt tattvoṅkā shraddhān-

gnān hone par tathā rāgādik dūr karane par mokṣhamārga hogā. so sāt tattvoṅke visheṣh jānaneko
jīv-ajīvake visheṣh tathā karmake āsrav-bandhādikake visheṣh avashya jānane yogya hain, jinase
samyagdarshan-gnānakī prāpti ho.

aur vahān̐ pashchāt rāgādik dūr karanā. so jo rāgādik barḥāneke kāraṇ hain unhen

chhoṛakar — jo rāgādik ghaṭāneke kāraṇ hon vahān̐ upayogako lagānā. so dravyādik aur

guṇasthānādikake vichār rāgādik ghaṭāneke kāraṇ haĩn. inamen koī rāgādikakā nimitta nahīn
hai. isaliye samyagdr̥uṣhṭi honeke pashchāt bhī yahān̐ hī upayog lagānā.

phi ra vah kahatā hai ki rāgādi miṭāneke kāraṇ hon inamen to upayog lagānā — parantu

trilokavartī jīvoṅkī gati ādikā vichār karanā; karmake bandha, uday, sattādike bahut visheṣh
jānanā tathā trilokake ākār – pramāṇādik jānanā; — ityādi vichār kyā kāryakārī hain?

uttaraḥ — inake bhī vichār karanese rāgādik barḥate nahīn hain, kyoṅki ve gney isako

iṣhṭa-aniṣhṭarūp hain nahīn, isaliye vartamān rāgādikake kāraṇ nahīn haĩn. tathā inako visheṣh jānanese
tattvagnān nirmal ho, isaliye āgāmī rāgādik ghaṭāneko hī kāraṇ hain, isaliye kāryakārī
haĩn.

phi ra vah kahatā hai — svarga-narakādiko jāne vahān̐ to rāg-dveṣh hotā hai?

samādhānaḥ — gnānīke to aisī buddhi hotī nahīn hai, agnānīke hotī hai. vahān̐ pāp

chhoṛakar puṇya-kāryamen lage vahān̐ kiñchit rāgādik ghaṭate hī haĩn.

phi ra vah kahatā hai — shāstramen aisā upadesh hai ki prayojanabhūt thoṛā hī jānanā

kāryakārī hai, isaliye bahut vikalpa kisaliye karen?

uttaraḥ — jo jīv anya bahut jānate hain aur prayojanabhūtako nahīn jānate; athavā

jinakī bahut jānanekī shakti nahīn, unhen yah upadesh diyā hai. tathā jisakī bahut jānanekī
shakti ho usase to yah nahīn kahā ki bahut jānanese burā hogā? jitanā bahut jānegā
utanā prayojanabhūt jānanā nirmal hogā. kyoṅki shāstramen aisā kahā hai : —

‘‘sāmānyashāstrato nūnan visheṣho balavān bhavet.’’

isakā artha yah haiḥ — sāmānya shāstrase visheṣh balavān hai. visheṣhase hī achchhī tarah

nirṇay hotā hai, isaliye visheṣh jānanā yogya hai.

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