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

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sātavān̐ adhikār ][ 243

dravyaliṅgī muni antim graiveyak tak jāte hain, aur pañchaparāvartanommen ikatīs sāgar paryanta
devāyukī prāpti anantabār honā likhā hai; so aise uchchapad to tabhī prāpta kare jab antaraṅg
pariṇāmapūrvak mahāvrat pāle, mahāmandakaṣhāyī ho, is lok-paralokake bhogādikakī chāh na ho;
keval dharmabuddhise mokṣhābhilāṣhī huā sādhan sādhe. isaliye dravyaliṅgīke sthūl to anyathāpanā
hai nahīn, sūkṣhma anyathāpanā hai; so samyagdr̥uṣhṭiko bhāsit hotā hai.

ab inake dharmasādhan kaise hai aur usamen anyathāpanā kaise hai?
so kahate hain : —

pratham to sansāramen narakādike duḥkh jānakar, svargādimen bhī janma-maraṇādike duḥkh jānakar,

sansārase udās hokar mokṣhako chāhate haĩn. so in duḥkhoṅko to duḥkh sabhī jānate haĩn. indra –

ahamindrādik viṣhayānurāgase indriyajanit sukh bhogate hain, use bhī duḥkh jānakar nirākul sukh-
avasthāko pahichānakar mokṣhako chāhate hain; ve hī samyagdr̥uṣhṭi jānanā.

tathā viṣhayasukhādikakā phal narakādik hai; sharīr ashuchi, vināshīk hai, poṣhaṇ yogya

nahīn hai; kuṭumbādik svārthake sage hain; ityādi paradravyoṅkā doṣh vichārakar unakā to tyāg
karate hain — aur vratādikakā phal svarga-mokṣha hai; tapashcharaṇādi pavitra avināshī phalake dātā

hain, unake dvārā sharīrakā shoṣhaṇ karane yogya hai; dev-guru-shāstrādi hitakārī hain; ityādi
paradravyoṅke guṇoṅkā vichār karake unhīṅko aṅgīkār karate haĩn. — ityādi prakārase kisī

paradravyako burā jānakar aniṣhṭarūp shraddhān karate hain, kisī paradravyako bhalā jānakar iṣhṭa shraddhān
karate haĩn. so paradravyommen iṣhṭa-aniṣhṭarūp shraddhān vah mithyā hai.

tathā isī shraddhānase inake udāsīnatā bhī dveṣhabuddhirūp hotī hai; kyoṅki kisīko burā

jānanā usīkā nām dveṣh hai.

koī kahegā — samyagdr̥uṣhṭi bhī to burā jānakar paradravyakā tyāg karate hain?

samādhānaḥ — samyagdr̥uṣhṭi paradravyoṅko burā nahīn jānate, apane rāgabhāvako burā jānate haĩn.

āp rāgabhāvako chhoṛate hain, isaliye usake kāraṇ bhī tyāg hotā hai. vastukā vichār karanese
koī paradravya to burā – bhalā hai nahī̃n.

koī kahegā — nimittamātra to hai?

uttar : — paradravya koī jabaran to bigāṛatā nahīn hai, apane bhāv bigaṛen tab vah bhī

bāhya nimitta hai. tathā isake nimitta binā bhī bhāv bigaṛate hain, isaliye niyamarūpase nimitta

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244 ] [ mokṣhamārgaprakāshak

bhī nahīn hai. isaprakār paradravyakā to doṣh dekhanā mithyābhāv hai. rāgādibhāv hī bure haĩn.
parantu isake aisī samajh nahīn hai; yah paradravyoṅkā doṣh dekhakar unamen dveṣharūp udāsīnatā karatā
hai. sachchī udāsīnatā to usakā nām hai ki kisī bhī dravyakā doṣh yā guṇ nahīn bhāsit ho,
isaliye kisīko burā-bhalā na jānen; svako sva jāne, parako par jāne, parase kuchh bhī prayojan
merā nahīn hai aisā mānakar sākṣhībhūt rahe. so aisī udāsīnatā gnānīke hī hotī hai.

tathā yah udāsīn hokar shāstramen jo aṇuvrat-mahāvratarūp vyavahārachāritra kahā use

aṅgīkār karatā hai, ekadesh athavā sarvadesh hinsādi pāpoṅko chhoṛatā hai; unake sthān par
ahinsādik puṇyarūp kāryommen pravartatā hai. tathā jis prakār paryāyāshrit pāpakāryommen apanā
kartāpanā mānatā thā, usī prakār ab puṇyakāryommen apanā kartāpanā mānane lagā. — isaprakār

paryāyāshrit kāryommen ahambuddhi mānanekī samānatā huī. jaise — ‘main jīvoṅko māratā hūn̐, main

parigrahadhārī hūn̐’ — ityādi mānyatā thī; usī prakār main ‘jīvoṅkī rakṣhā karatā hūn̐, main nagna,

parigraharahit hūn̐’ — aisī mānyatā huī. so paryāyāshrit kāryommen ahambuddhi vahī mithyādr̥uṣhṭi hai.

yahī samayasār kalash men kahā haiḥ —

ye tu kartāramātmānan pashyanti tamasā tatāḥ.

sāmānyajanavatteṣhān na mokṣho‘pi mumukṣhutān..199..

arthaḥ — jo jīv mithyā-andhakār vyāpta hote hue apaneko paryāyāshrit kriyākā kartā

mānate hain ve jīv mokṣhābhilāṣhī hone par bhī jaise anyamatī sāmānya manuṣhyoṅko mokṣha nahīn hotā;
usī prakār unako mokṣha nahīn hotā; kyoṅki kartāpaneke shraddhānakī samānatā hai.

tathā isaprakār āp kartā hokar shrāvakadharma athavā munidharmakī kriyāommen man-vachan-

kāyakī pravr̥utti nirantar rakhatā hai, jaise un kriyāommen bhaṅg na ho vaise pravartatā hai; parantu
aise bhāv to sarāg hain; chāritra hai vah vītarāgabhāvarūp hai. isaliye aise sādhanako mokṣhamārga
mānanā mithyābuddhi hai.

prashnaḥ — sarāg-vītarāg bhedase do prakārakā chāritra kahā hai so kis prakār hai?

uttaraḥ — jaise chāval do prakārake hain — ek tuṣhasahit hain aur ek tuṣharahit haĩn.

vahān̐ aisā jānanā ki tuṣh hai vah chāvalakā svarūp nahīn hai, chāvalamen doṣh hai. koī samajhadār
tuṣharahit chāvalakā saṅgrah karatā thā; use dekhakar koī bholā tuṣhoṅko hī chāval mānakar saṅgrah
kare to vr̥uthā khedakhinna hogā. vaise chāritra do prakārakā hai — ek sarāg hai, ek vītarāg

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sātavān̐ adhikār ][ 245

hai. vahān̐ aisā jānanā ki jo rāg hai vah chāritrakā svarūp nahīn hai, chāritramen doṣh hai.
tathā kitane hī gnānī prashastarāgasahit chāritra dhāraṇ karate hain; unhen dekhakar koī agnānī
prashastarāgako hī chāritra mānakar saṅgrah kare to vr̥uthā khedakhinna hī hogā.

yahān̐ koī kahegā ki pāpakriyā karanese tīvra rāgādik hote the, ab in kriyāoṅko

karane par manda rāg huā; isaliye jitane anshamen rāgabhāv kam huā utane anshommen to chāritra
kaho, jitane anshommen rāg rahā utane anshommen rāg kaho. — is prakār usake sarāg-chāritra

sambhav hai.

samādhānaḥ — yadi tattvagnānapūrvak aisā ho, tab to tum kahate ho usī prakār hai.

tattvagnānake binā utkr̥uṣhṭa (ugra) ācharaṇ hone par bhī asanyam nām hī pātā hai, kyoṅki rāgabhāv
karanekā abhiprāy nahīn miṭatā.

vahī batalāte hainḥ — dravyaliṅgī muni rājyādikako chhoṛakar nirgrantha hotā hai, aṭṭhāīs

mūlaguṇoṅkā pālan karatā hai, ugrase ugra anashanādi bahut tap karatā hai, kṣhudhādik bāīs parīṣhah
sahatā hai, sharīrake khaṇḍ-khaṇḍ hone par bhī vyagra nahīn hotā, vratabhaṅgake anek kāraṇ milane
par bhī dr̥urḥ rahatā hai, kisīse krodh nahīn karatā, aise sādhanoṅkā mān nahīn karatā, aise sādhanommen
koī kapaṭ nahīn hai, in sādhanon dvārā is lok-paralokake viṣhayasukhako nahīn chāhatā; aisī
usakī dashā huī hai. yadi aisī dashā na ho to graiveyak paryanta kaise pahun̐che? parantu use
mithyādr̥uṣhṭi asanyamī hī shāstramen kahā hai. usakā kāraṇ yah hai ki usake tattvoṅkā shraddhān –

gnān sachchā nahīn huā hai. pahale varṇan kiyā us prakār tattvoṅkā shraddhān – gnān huā hai;

usī prakār abhiprāyase sarvasādhan karatā hai; parantu un sādhanoṅke abhiprāy kī paramparākā
vichār karane par kaṣhāyoṅkā abhiprāy ātā hai.

kis prakār? so sunoḥ — yah pāpake kāraṇ rāgādikako to hey jānakar chhoṛatā

hai; parantu puṇyake kāraṇ prashastarāgako upādey mānatā hai, usakī vr̥uddhikā upāy karatā hai,
so prashastarāg bhī to kaṣhāy hai. kaṣhāyako upādey mānā tab kaṣhāy karanekā hī shraddhān
rahā. aprashasta paradravyonse dveṣh karake prashasta paradravyommen rāg karanekā abhiprāy huā, kuchh
paradravyommen sāmyabhāvarūp abhiprāy nahīn huā.

yahān̐ prashna hai ki samyagdr̥uṣhṭi bhī to prashastarāgakā upāy rakhatā hai?
uttaraḥ — jaise kisīkā bahut daṇḍa hotā thā, vah thoṛā daṇḍa denekā upāy rakhatā

hai, thoṛā daṇḍa dekar harṣha bhī mānatā hai, parantu shraddhānamen daṇḍa denā aniṣhṭa hī mānatā hai;

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246 ] [ mokṣhamārgaprakāshak

usī prakār samyagdr̥uṣhṭike pāparūp bahut kaṣhāy hotī thī, so vah puṇyarūp thoṛī kaṣhāy karanekā
upāy rakhatā hai, thoṛī kaṣhāy hone par harṣha bhī mānatā hai, parantu shraddhānamen kaṣhāyako hey
hī mānatā hai. tathā jaise — koī kamāīkā kāraṇ jānakar vyāpārādikā upāy rakhatā hai,

upāy ban jāne par harṣha mānatā hai; usī prakār dravyaliṅgī mokṣhakā kāraṇ jānakar prashastarāgakā
upāy rakhatā hai, upāy ban jāne par harṣha mānatā hai. — isaprakār prashastarāgake upāyamen aur

harṣhamen samānatā hone par bhī samyagdr̥uṣhṭike to daṇḍa samān aur mithyādr̥uṣhṭike vyāpār samān shraddhān
pāyā jātā hai. isaliye abhiprāyamen visheṣh huā.

tathā isake parīṣhah – tapashcharaṇādikake nimittase duḥkh ho usakā ilāj to nahīn karatā;

parantu duḥkhakā vedan karatā hai; so duḥkhakā vedan karanā kaṣhāy hī hai. jahān̐ vītarāgatā
hotī hai vahān̐ to jaise anya gneyako jānatā hai usī prakār duḥkhake kāraṇ gneyako jānatā
hai; so aisī dashā isakī hotī nahīn hai. tathā unako sahatā hai vah bhī kaṣhāyake abhiprāyarūp
vichārase sahatā hai. vah vichār aisā hotā hai ki – paravashatāse narakādi gatimen bahut duḥkh

sahan kiye, yah parīṣhahādikā duḥkh to thoṛā hai. isako svavash sahanese svarga-mokṣha sukhakī
prāpti hotī hai. yadi inako na sahen aur viṣhayasukhakā sevan karen to narakādikakī prāpti
hogī, vahān̐ bahut duḥkh hogā — ityādi vichārase parīṣhahommen aniṣhṭabuddhi rahatī hai. keval

narakādike bhayase tathā sukhake lobhase unhen sahan karatā hai; so yah sab kaṣhāyabhāv hī haĩn.
tathā aisā vichār hotā hai ki jo karma the ve bhoge binā nahīn chhūṭate; isaliye mujhe sahane
paṛe. so aise vichārase karmaphalachetanārūp pravartatā hai. tathā paryāyadr̥uṣhṭise jo parīṣhahādirūp
avasthā hotī hai use apaneko huī mānatā hai, dravyadr̥uṣhṭise apanī aur sharīrādikī avasthāko
bhinna nahīn pahichānatā. isīprakār nānāprakārake vyavahār – vichārase parīṣhahādik sahan karatā hai.

tathā usake rājyādik viṣhayasāmagrīkā tyāg hai aur iṣhṭa bhojanādikakā tyāg karatā

rahatā hai. vah to jaise koī dāhajvaravālā vāyu honeke bhayase shītal vastu sevanakā tyāg
karatā hai, parantu jab tak shītal vastukā sevan ruchatā hai tab tak usake dāhakā abhāv
nahīn kahā jātā; usī prakār rāgasahit jīv narakādikake bhayase viṣhayasevanakā tyāg karatā
hai, parantu jab tak viṣhayasevan ruchatā hai tab tak usake rāgakā abhāv nahīn kahā jātā.
tathā jaise — amr̥utake āsvādī devako anya bhojan svayamev nahīn ruchatā; usī prakār svarasakā

āsvādan karake viṣhayasevanakī aruchi isake nahīn huī hai. is prakār phalādikakī apekṣhā
parīṣhahasahanādiko sukhakā kāraṇ jānatā hai aur viṣhayasevanādiko duḥkhakā kāraṇ jānatā hai.

tathā tatkāl parīṣhahasahanādikase duḥkh honā mānatā hai aur viṣhayasevanādikase sukh

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sātavān̐ adhikār ][ 247

mānatā hai; tathā jinase sukh-duḥkhakā honā mānā jāye unamen iṣhṭa-aniṣhṭa buddhise rāg-dveṣharūp
abhiprāyakā abhāv nahīn hotā; aur jahān̐ rāg-dveṣh hain vahān̐ chāritra nahīn hotā. isaliye yah
dravyaliṅgī viṣhayasevan chhoṛakar tapashcharaṇādi karatā hai tathāpi asanyamī hī hai. siddhāntamen asanyat
va deshasanyat samyagdr̥uṣhṭise bhī ise hīn kahā hai; kyoṅki unake chauthā-pān̐chavān̐ guṇasthān hai aur
isake pahalā hī guṇasthān hai.

yahān̐ koī kahe ki asanyat va deshasanyat samyagdr̥uṣhṭike kaṣhāyoṅkī pravr̥utti visheṣh hai aur

dravyaliṅgī munike thoṛī hai; isīse asanyat va deshasanyat samyagdr̥uṣhṭi to solahaven svargaparyanta hī
jāte hain aur dravyaliṅgī antim graiveyakaparyanta jātā hai. isaliye bhāvaliṅgī munise to
dravyaliṅgīko hīn kaho, use asanyat va deshasanyat samyagdr̥uṣhṭise hīn kaise kahā jāy?

samādhānaḥ — asanyat va deshasanyat samyagdr̥uṣhṭike kaṣhayoṅkī pravr̥utti to hai; parantu shraddhānamen

kisī bhī kaṣhāyake karanekā abhiprāy nahīn hai. tathā dravyaliṅgīke shubhakaṣhāy karanekā abhiprāy
pāyā jātā hain, shraddhānamen unhen bhalā jānatā hai; isaliye shraddhānakī apekṣhā asanyat samyagdr̥uṣhṭise
bhī isake adhik kaṣhāy hai.

tathā dravyaliṅgīke yogoṅkī pravr̥utti shubharūp bahut hotī hai aur aghātikarmommen puṇya-

pāpabandhakā visheṣh shubh-ashubh yogoṅke anusār hai, isaliye vah antim graiveyakaparyanta pahun̐chatā
hai; parantu vah kuchh kāryakārī nahīn hai, kyoṅki aghātiyā karma ātmaguṇake ghātak nahīn hain,
unake udayase uchcha-nīchapad prāpta kiye to kyā huā? ve to bāhya sanyogamātra sansāradashāke
svāṅg hain; āp to ātmā hai; isaliye ātmaguṇake ghātak jo ghātiyākarma hain unakī hīnatā
kāryakārī hai.

un ghātiyā karmoṅkā bandha bāhyapravr̥uttike anusār nahīn hai, antaraṅg kaṣhāyashaktike anusār

hai; isaliye dravyaliṅgīkī apekṣhā asanyat va deshasanyat samyagdr̥uṣhṭike ghātikarmoṅkā bandha thoṛā hai.
dravyaliṅgīke to sarva ghātikarmoṅkā bandha bahut sthiti – anubhāg sahit hai aur asanyat va

deshasanyat samyagdr̥uṣhṭike mithyātva – anantānubandhī ādi karmoṅkā to bandha hai hī nahīn, avasheṣhoṅkā

bandha hotā hai vah alpa sthiti – anubhāg sahit hotā hai. tathā dravyaliṅgīke kadāpi guṇashreṇī

nirjarā nahīn hotī, samyagdr̥uṣhṭike kadāchit hotī hai aur desh va sakal sanyam hone par nirantar
hotī hai. isīse yah mokṣhamārgī huā hai. isaliye dravyaliṅgī muniko shāstramen asanyat va
deshasanyat samyagdr̥uṣhṭise hīn kahā hai.

samayasār shāstramen dravyaliṅgī munikī hīnatā gāthā, ṭīkā aur kalashommen pragaṭ kī hai.

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248 ] [ mokṣhamārgaprakāshak

tathā pañchāstikāy ṭīkāmen jahān̐ keval vyavahārāvalambīkā kathan kiyā hai vahān̐ vyavahār pañchāchār
hone par bhī usakī hīnatā hī pragaṭ kī hai. tathā pravachanasāramen sansāratattva dravyaliṅgīko kahā
hai. paramātmaprakāsh ādi anya shāstrommen bhī is vyākhyānako spaṣhṭa kiyā hai. dravyaliṅgīke jo
jap, tap, shīl, sanyamādi kriyāen̐ pāyī jātī hain unhen bhī in shāstrommen jahān̐-tahān̐ akāryakārī
batalāyā hai, so vahān̐ dekh lenā. yahān̐ grantha barḥ jāneke bhayase nahīn likhate haĩn.

isaprakār keval vyavahārabhāsake avalambī mithyādr̥uṣhṭiyoṅkā nirūpaṇ kiyā.

ubhayābhāsī mithyādr̥uṣhṭi

ab, jo nishchay-vyavahār donon nayoṅke ābhāsakā avalamban lete hain — aise

mithyādr̥uṣhṭiyoṅkā nirūpaṇ karate haĩn.

jo jīv aisā mānate hain ki jinamatamen nishchay-vyavahār donon nay kahate hain, isaliye

hamen un donoṅkā aṅgīkār karanā chāhiye — aisā vichārakar jaisā keval nishchayābhāsake

avalambiyoṅkā kathan kiyā thā, vaise to nishchayakā aṅgīkār karate haĩn. aur jaise keval
vyavahārabhāsake avalambiyoṅkā kathan kiyā thā, vaise vyavahārakā aṅgīkār karate haĩn.

yadyapi is prakār aṅgīkār karanemen donon nayoṅke paraspar virodh hai, tathāpi karen kyā?

sachchā to donon nayoṅkā svarūp bhāsit huā nahīn aur jinamatamen do nay kahe hain unamense kisīko
chhoṛā bhī nahīn jātā; isaliye bhramasahit donoṅkā sādhan sādhate hain; ve jīv bhī mithyādr̥uṣhṭi
jānanā.

ab, inakī pravr̥uttikā visheṣh batalāte hainḥ —

antaraṅgamen āpane to nirdhār karake yathāvat nishchay-vyavahār mokṣhamārgako pahichānā nahīn,

jināgnā mānakar nishchay-vyavahārarūp mokṣhamārga do prakār mānaten haĩn. so mokṣhamārga do nahīn hain,
mokṣhamārgakā nirūpaṇ do prakār hai. jahān̐ sachche mokṣhamārgako mokṣhamārga nirūpit kiyā jāy so
‘nishchay mokṣhamārga’ hai aur jahān̐ jo mokṣhamārga to hai nahīn, parantu mokṣhamārgakā nimitta hai va
sahachārī hai use upachārase mokṣhamārga kahā jāy so ‘vyavahār mokṣhamārga’ hai. kyoṅki nishchay-
vyavahārakā sarvatra aisā hī lakṣhaṇ hai. sachchā nirūpaṇ so nishchay, upachār nirūpaṇ so vyavahār;
isaliye nirūpaṇ-apekṣhā do prakār mokṣhamārga jānanā. (kintu) ek nishchay mokṣhamārga hai, ek
vyavahār mokṣhamārga hai — isaprakār do mokṣhamārga mānanā mithyā hai.

tathā nishchay-vyavahār donoṅko upādey mānatā hai vah bhī bhram hai; kyoṅki nishchay-

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sātavān̐ adhikār ][ 249

vyavahārakā svarūp to paraspar virodhasahit hai. kāraṇ ki samayasāramen aisā kahā haiḥ —

‘‘vavahāro‘bhūdattho bhūdattho desiūṇ suddhaṇau¹.’’

arthaḥ — vyavahār abhūtārtha hai, satyasvarūpakā nirūpaṇ nahīn karatā, kisī apekṣhā

upachārase anyathā nirūpaṇ karatā hai. tathā shuddhanay jo nishchay hai, vah bhūtārtha hai, jaisā
vastukā svarūp hai vaisā nirūpaṇ karatā hai.

is prakār in donoṅkā svarūp to viruddhatāsahit hai.
tathā tū aisā mānatā hai ki siddhasamān shuddha ātmākā anubhavan so nishchay aur

vrat, shīl, sanyamādirūp pravr̥utti so vyavahār; so terā aisā mānanā ṭhīk nahīn hai; kyoṅki kisī
dravyabhāvakā nām nishchay aur kisīkā nām vyavahār — aisā nahīn hai. ek hī dravyake bhāvako

us svarūp hī nirūpaṇ karanā so nishchayanay hai, upachārase us dravyake bhāvako anyadravyake
bhāvasvarūp nirūpaṇ karanā so vyavahār hai. jaise — miṭṭīke ghaṛeko miṭṭīkā ghaṛā nirūpit kiyā

jāy so nishchay aur ghr̥utasanyogake upachārase usīko ghr̥utakā ghaṛā kahā jāy so vyavahāra.
aise hī anyatra jānanā.

isaliye tū kisīko nishchay māne aur kisīko vyavahār māne vah bhram hai.
tathā tere mānanemen bhī nishchay-vyavahārako paraspar virodh āyā. yadi tū apaneko

siddhasamān shuddha mānatā hai to vratādik kisaliye karatā hai? yadi vratādikake sādhan dvārā
siddha honā chāhatā hai to vartamānamen shuddha ātmākā anubhav mithyā huā.

isaprakār donon nayoṅke paraspar virodh hain; isaliye donon nayoṅkā upādeyapanā nahīn

banatā.

yahān̐ prashna hai ki samayasārādimen shuddha ātmāke anubhavako nishchay kahā hai; vrat, tap,

sanyamādiko vyavahār kahā hai; us prakār hī ham mānate hain?

samādhānaḥ — shuddha ātmākā anubhav sachchā mokṣhamārga hai, isaliye use nishchay kahā.

yahān̐ svabhāvase abhinna, parabhāvase bhinna — aisā ‘shuddha’ shabdakā artha jānanā. sansārīko siddha

mānanā — aisā bhramarūp artha ‘shuddha’ shabdakā nahīn jānanā.

1. vavahāro‘bhūyattho bhūyattho desido du suddhaṇao.

bhūyatthamassido khalu sammāiṭṭhī havai jīvo..11..

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250 ] [ mokṣhamārgaprakāshak

tathā vrat, tap ādi mokṣhamārga hai nahīn, nimittādikakī apekṣhā upachārase inako mokṣhamārga

kahate hain, isaliye inhen vyavahār kahā. — isaprakār bhūtārtha-abhūtārtha mokṣhamārgapanese inako

nishchay-vyavahār kahā hai; so aisā hī mānanā. parantu yah dononhī sachche mokṣhamārga hai, in donoṅko
upādey mānanā; vah to mithyābuddhi hī hai.

vahān̐ vah kahatā hai ki shraddhān to nishchayakā rakhate hain aur pravr̥utti vyavahārarūp rakhate

hain; — isaprakār ham donoṅkā aṅgīkār karate haĩn.

so aisā bhī nahīn banatā; kyoṅki nishchayakā nishchayarūp aur vyavahārakā vyavahārarūp

shraddhān karanā yogya hai. ek hī nayakā shraddhān honese ekānta mithyātva hotā hai. tathā pravr̥uttimen
nayakā prayojan hī nahīn hai. pravr̥utti to dravyakī pariṇati hai; vahān̐ jis dravyakī pariṇati ho
usako usīkī prarūpit kare so nishchayanay aur usahīko anya dravyakī prarūpit kare so
vyavahāranay; — aise abhiprāyānusār prarūpaṇase us pravr̥uttimen donon nay banate hain; kuchh pravr̥utti hī

to nayarūp hai nahī̃n. isaliye is prakār bhī donon nayoṅkā grahaṇ mānanā mithyā hai.

to kyā karen? so kahate hainḥ —

nishchayanayase jo nirūpaṇ kiyā ho use to satyārtha mānakar usakā shraddhān aṅgīkār

karanā aur vyavahāranayase jo nirūpaṇ kiyā ho use asatyārtha mānakar usakā shraddhān chhoṛanā.

yahī samayasār kalash men kahā haiḥ —

sarvatrādhyavasānamevamakhilan tyājyan yadu ktan jinai-
stanmanye vyavahār ev nikhilo‘pyanyāshrayastyājitaḥ.

samyagnishchayamekamev paraman niṣhkampamākramya kin
shuddhagnānaghane mahimni na nije badhnanti santo dhr̥utim..173..

arthaḥ — kyoṅki sarva hī hinsādi va ahisādimen adhyavasāy hai so samasta hī chhoṛanā —

aisā jinadevonne kahā hai. isaliye main aisā mānatā hūn̐ ki jo parāshrit vyavahār hai so sarva
hī chhuṛāyā hai. santa puruṣh ek param nishchayako hī bhale prakār niṣhkamparūpase aṅgīkār karake
shuddhagnānaghanarūp nijamahimāmen sthiti kyon nahīn karate?

bhāvārthaḥ — yahān̐ vyavahārakā to tyāg karāyā hai, isaliye nishchayako aṅgīkār karake

nijamahimārūp pravartanā yukta hai.

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sātavān̐ adhikār ][ 251

tathā ṣhaṭpāhuṛamen kahā haiḥ —

jo sutto vavahāre so joī jaggae sakajjammi.

jo jaggadi vavahāre so sutto appaṇe kajje..31.. (mokṣhapāhuṛ)

arthaḥ — jo vyavahāramen sotā hai vah yogī apane kāryamen jāgatā hai. tathā jo

vyavahāramen jāgatā hai vah apane kāryamen sotā hai.

isaliye vyavahāranayakā shraddhān chhoṛakar nishchayanayakā shraddhān karanā yogya hai.
vyavahāranay svadravya – paradravyako va unake bhāvoṅko va kāraṇ – kāryādikako kisīko

kisīmen milākar nirūpaṇ karatā hai; so aise hī shraddhānase mithyātva hai; isaliye usakā tyāg
karanā. tathā nishchayanay unhīṅko yathāvat nirūpaṇ karatā hai, kisīko kisīmen nahīn milātā
hai; so aise hī shraddhānase samyaktva hotā hai; isaliye usakā shraddhān karanā.

yahān̐ prashna hai ki yadi aisā hai to jinamārgamen donon nayoṅkā grahaṇ karanā kahā hai,

so kaise?

samādhānaḥ — jinamārgamen kahīn to nishchayanayakī mukhyatā liye vyākhyān hai, use to

‘satyārtha aise hī hai’ — aisā jānanā. tathā kahīn vyavahāranayakī mukhyatā liye vyākhyān hai, use

‘aise hai nahīn, nimittādikī apekṣhā upachār kiyā hai’ — aisā jānanā. isaprakār jānanekā nām

hī donon nayoṅkā grahaṇ hai. tathā donon nayoṅke vyākhyānako samān satyārtha jānakar ‘aise bhī
hai, aise bhī hai’ — isaprakār bhramarūp pravartanase to donon nayoṅkā grahaṇ karanā nahīn kahā hai.

phi ra prashna hai ki yadi vyavahāranay asatyārtha hai, to usakā upadesh jinamārgamen kisaliye

diyā? ek nishchayanayakā hī nirūpaṇ karanā thā.

samādhānaḥ — aisā hī tarka samayasāramen kiyā hai. vahān̐ yah uttar diyā hai : —

jah ṇavi sakkamaṇajjo aṇajjabhāsan viṇā u gāheun.

tah vavahāreṇ viṇā paramatthuvaesaṇamasakkan..8..

arthaḥ — jis prakār anārya arthāt mlechchhako mlechchhabhāṣhā binā artha grahaṇ karānemen

koī samartha nahīn hai; usī prakār vyavahārake binā paramārthakā upadesh ashakya hai; isaliye
vyavahārakā upadesh hai.

tathā isī sūtrakī vyākhyāmen aisā kahā hai ki ‘‘vyavahāranayo nānusarttavya’’1.

1. evan mlechchhasthānīyatvājjagato vyavahāranayopi mlechchhabhāṣhāsthānīyatven paramārthapratipādakatvādupanyasanīyo‘th cha

brāhmaṇo na mlechchhitavya iti vachanādvayahāranayo nānusartavyaḥ. (samayasār gāthā 8 kī ātmakhyāti ṭīkā)

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isakā artha haiḥ — is nishchayako aṅgīkār karaneke liye vyavahār dvārā upadesh dete

hain; parantu vyavahāranay hai so aṅgīkār karane yogya nahīn hai.

prashnaḥ — vyavahār binā nishchayakā upadesh kaise nahīn hotā? aur vyavahāranay kaise

aṅgīkār nahīn karanā? so kahie.

samādhānaḥ — nishchayase to ātmā paradravyonse bhinna, svabhāvonse abhinna svayansiddha vastu

hai; use jo nahīn pahichānate, unase isī prakār kahate rahen tab to ve samajh nahīn pāyẽn.
isaliye unako vyavahāranayase sharīrādik paradravyoṅkī sāpekṣhatā dvārā nar-nārak-pr̥ithvīkāyādirūp
jīvake visheṣh kiye — tab manuṣhya jīv hai, nārakī jīv hai, ityādi prakār sahit unhen jīvakī

pahichān huī.

athavā abhed vastumen bhed utpanna karake gnān – darshanādi guṇ-paryāyarūp jīvake visheṣh

kiye tab jānanevālā jīv hai, dekhanevālā jīv hai; — ityādi prakār sahit unako jīvakī

pahichān huī.

tathā nishchayase vītarāgabhāv mokṣhamārga hai; use jo nahīn pahichānate unako aise hī kahate

rahen to ve samajh nahīn pāyẽn. tab unako vyavahāranayase, tattvashraddhān – gnānapūrvak paradravyake nimitta

miṭanekī sāpekṣhatā dvārā vrat, shīl, sanyamādirūp vītarāgabhāvake visheṣh batalāye; tab unhen
vītarāgabhāvakī pahichān huī.

isī prakār anyatra bhī vyavahār binā nishchayake upadeshakā na honā jānanā.
tathā yahān̐ vyavahārase nar – nārakādi paryāyako hī jīv kahā, so paryāyako hī jīv

nahīn mān lenā. paryāy to jīv – pudgalake sanyogarūp haĩn. vahān̐ nishchayase jīvadravya bhinna hai,

usahīko jīv mānanā. jīvake sanyogase sharīrādikako bhī upachārase jīv kahā, so kathanamātra
hī hai, paramārthase sharīrādik jīv hote nahīn — aisā hī shraddhān karanā.

tathā abhed ātmāmen gnān-darshanādi bhed kiye, so unhen bhedarūp hī nahīn mān lenā,

kyoṅki bhed to samajhāneke artha kiye haĩn. nishchayase ātmā abhed hī hai; usahīko jīv vastu
mānanā. sañgnā – saṅkhyādise bhed kahe so kathanamātra hī hain; paramārthase bhinna-bhinna hain nahīn; —

aisā hī shraddhān karanā.

tathā paradravyakā nimitta miṭānekī apekṣhāse vrat – shīl – sanyamādikako mokṣhamārga kahā, so

inhīṅko mokṣhamārga nahīn mān lenā; kyoṅki paradravyakā grahaṇ-tyāg ātmāke ho to ātmā
paradravyakā kartā-hartā ho jāye. parantu koī dravya kisī dravyake ādhīn hai nahīn; isaliye

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sātavān̐ adhikār ][ 253

ātmā apane bhāv rāgādik hain unhen chhoṛakar vītarāgī hotā hai; isaliye nishchayase vītarāgabhāv
hī mokṣhamārga hai. vītarāgabhāvoṅke aur vratādikake kadāchit kārya-kāraṇapanā hai, isaliye
vratādiko mokṣhamārga kahe so kathanamātra hī kathan hain; paramārthase bāhyakriyā mokṣhamārga nahīn hai —

aisā hī shraddhān karanā.

isīprakār anyatra bhī vyavahāranayakā aṅgīkār nahīn karanā aisā jān lenā.
yahān̐ prashna hai ki vyavahāranay parako upadeshamen hī kāryakārī hai yā apanā bhī prayojan

sādhatā hai?

samādhānaḥ — āp bhī jab tak nishchayanayase prarūpit vastuko na pahichāne tab tak

vyavahāramārgase vastukā nishchay kare; isaliye nichalī dashāmen apaneko bhī vyavahāranay kāryakārī
hai; parantu vyavahārako upachāramātra mānakar usake dvārā vastuko ṭhīk prakār samajhe tab to
kāryakārī ho; parantu yadi nishchayavat vyavahārako bhī satyabhūt mānakar ‘vastu isaprakār hī hai’ —

aisā shraddhān kare to ulaṭā akāryakārī ho jāye.

yahī puruṣhārthasiddhyupāyamen kahā haiḥ —

abudhasya bodhanārthan munīshvarā deshayantyabhūtārtham.

vyavahāramev kevalamavaiti yastasya deshanā nāsti..6..

māṇavak ev sinho yathā bhavatyanavagītasinhasya.

vyavahār ev hi tathā nishchayatān yātyanishchayagnasya..7..

arthaḥ — munirāj agnānīko samajhāneke liye asatyārtha jo vyavahāranay usakā upadesh

dete haĩn. jo keval vyavahārako hī jānatā hai, use upadesh hī denā yogya nahīn hai. tathā
jaise koī sachche sinhako na jāne use bilāv hī sinh hai; usī prakār jo nishchayako nahīn
jāne usako vyavahār hī nishchayapaneko prāpta hotā hai.

yahān̐ koī nirvichārī puruṣh aisā kahe ki tum vyavahārako asatyārtha – hey kahate ho;

to ham vrat, shīl, sanyamādik vyavahārakārya kisaliye karen? — sabako chhoṛ deṅge.

usase kahate hain ki kuchh vrat, shīl, sanyamādikakā nām vyavahār nahīn hai; inako mokṣhamārga

mānanā vyavahār hai, use chhoṛ de; aur aisā shraddhān kar ki inako to bāhya sahakārī jānakar
upachārase mokṣhamārga kahā hai, yah to paradravyāshrit hain; tathā sachchā mokṣhamārga vītarāgabhāv hai,
vah svadravyāshrit hai. — isaprakār vyavahārako asatyārtha – hey jānanā. vratādikako chhoṛanese to

vyavahārakā heyapanā hotā nahīn hai.

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phi ra ham pūchhate hain ki vratādikako chhoṛakar kyā karegā? yadi hinsādirūp pravartegā

to vahān̐ to mokṣhamārgakā upachār bhī sambhav nahīn hai; vahān̐ pravartanese kyā bhalā hogā? narakādi
prāpta karegā. isaliye aisā karanā to nirvichārīpanā hai. tathā vratādikarūp pariṇatiko miṭākar
keval vītarāg – udāsīnabhāvarūp honā bane to achchhā hī hai; vah nichalī dashāmen ho nahīn sakatā;

isaliye vratādi sādhan chhoṛakar svachchhanda honā yogya nahīn hai. isaprakār shraddhānamen nishchayako,
pravr̥uttimen vyavahārako upādey mānanā vah bhī mithyābhāv hī hai.

tathā yah jīv donon nayoṅkā aṅgīkār karaneke artha kadāchit apaneko shuddha siddha

samān rāgādi rahit, kevalagnānādi sahit ātmā anubhavatā hai, dhyānamudrā dhāraṇ karake aise
vichārommen lagate hain; so aisā āp nahīn hai, parantu bhramase ‘nishchayase main aisā hī hūn̐’ — aisā

mānakar santuṣhṭa hotā hai. tathā kadāchit vachan dvārā nirūpaṇ aisā hī karatā hai. parantu
nishchay to yathāvat vastuko prarūpit karatā hai. pratyakṣha āp jaisā nahīn hai vaisā apaneko
māne to nishchay nām kaise pāye? jaisā keval nishchayābhāsavāle jīvake ayathārthapanā pahale kahā
thā usī prakār isake jānanā.

athavā yah aisā mānatā hai ki is nayase ātmā aisā hai, is nayase aisā hai. so

ātmā to jaisā hai vaisā hī hai; parantu usamen nay dvārā nirūpaṇ karanekā jo abhiprāy hai
use nahīn pahichānatā. jaise — ātmā nishchayase to siddhasamān kevalagnānādi sahit, dravyakarma-

nokarma-bhāvakarma rahit hai aur vyavahāranayase sansārī matignānādi sahit tathā dravyakarma-nokarma-
bhāvakarma sahit hai — aisā mānatā hai; so ek ātmāke aise do svarūp to hote nahīn hain;

jis bhāvakā hī sahitapanā us bhāvakā hī rahitapanā ek vastumen kaise sambhav ho? isaliye
aisā mānanā bhram hai.

to kis prakār hai? jaise — rājā aur raṅk manuṣhyapanekī apekṣhā samān hain; usī prakār

siddha aur sansārīko jīvatvapanekī apekṣhā samān kahā hai. kevalagnānādikī apekṣhā samānatā
mānī jāy, so to hai nahīn; sansārīke nishchayase matignānādik hī hain, siddhake kevalagnān hai.
itanā visheṣh hai ki sansārīke matignānādik karmake nimittase hain, isaliye svabhāv-apekṣhā sansārīmen
kevalagnānakī shakti kahī jāye to doṣh nahīn hai. jaise — raṅk manuṣhyamen rājā honekī shakti pāyī

jātī hai, usī prakār yah shakti jānanā. tathā dravyakarma-nokarma pudgalase utpanna hue hain, isaliye
nishchayase sansārīke bhī inakā bhinnapanā hai, parantu siddhakī bhān̐ti inakā kāraṇ kārya-apekṣhā sambandha
bhī na māne to bhram hī hai. tathā bhāvakarma ātmākā bhāv hai so nishchayase ātmākā hī hai,
parantu karmake nimittase hotā hai, isaliye vyavahārase karmakā kahā jātā hai. tathā siddhakī bhān̐ti
sansārīke bhī rāgādik na mānanā, unhen karmakā hī mānanā vah bhī bhram hai.

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sātavān̐ adhikār ][ 255

is prakār nayon dvārā ek hī vastuko ek bhāv-apekṣhā ‘aisā bhī mānanā aur aisā

bhī mānanā,’ vah to mithyābuddhi hai; parantu bhinna-bhinna bhāvoṅkī apekṣhā nayoṅkī prarūpaṇā hai —

aisā mānakar yathāsambhav vastuko mānanā so sachchā shraddhān hai. isaliye mithyādr̥uṣhṭi anekāntarūp
vastuko mānatā hai, parantu yathārtha bhāvako pahichānakar nahīn mān sakatā — aisā jānanā.

tathā is jīvake vrat, shīl, sanyamādikakā aṅgīkār pāyā jātā hai, so vyavahārase

‘ye bhī mokṣhake kāraṇ hain’ — aisā mānakar unhen upādey mānatā hai; so jaise pahale keval

vyavahārāvalambī jīvake ayathārthapanā kahā thā vaise hī isake bhī ayathārthapanā jānanā.

tathā yah aisā bhī mānatā hai ki yathāyogya vratādi kriyā to karane yogya hai; parantu

isamen mamatva nahīn karanā. so jisakā āp kartā ho, usamen mamatva kaise nahīn kiyā jāy?
āp kartā nahīn hai to ‘mujhako karane yogya hai’ — aisā bhāv kaise kiyā? aur yadi kartā

hai to vah apanā karma huā, tab kartā-karma sambandha svayamev hī huā; so aisī mānyatā
to bhram hai.

to kaise hai? bāhya vratādik hain ve to sharīrādi paradravyake āshrit hain, paradravyakā āp

kartā hai nahīn; isaliye usamen kartr̥utvabuddhi bhī nahīn karanā aur vahān̐ mamatva bhī nahīn karanā.
tathā vratādikamen grahaṇ-tyāgarūp apanā shubhopayog ho, vah apane āshrit hai, usakā āp
kartā hai; isaliye usamen karttr̥utvabuddhi bhī mānanā aur vahān̐ mamatva bhī karanā. parantu is
shubhopayogako bandhakā hī kāraṇ jānanā, mokṣhakā kāraṇ nahīn jānanā, kyoṅki bandha aur mokṣhake
to pratipakṣhīpanā hai; isaliye ek hī bhāv puṇyabandhakā bhī kāraṇ ho aur mokṣhakā bhī kāraṇ
ho — aisā mānanā bhram hai.

isaliye vrat-avrat donon vikalparahit, jahān̐ paradravyake grahaṇ-tyāgakā kuchh prayojan nahīn

hai — aisā udāsīn vītarāg shuddhopayog vahī mokṣhamārga hai. tathā nichalī dashāmen kitane hī

jīvoṅke shubhopayog aur shuddhopayogakā yuktapanā pāyā jātā hai; isaliye upachārase vratādik
shubhopayogako mokṣhamārga kahā hai; vastukā vichār karane par shubhopayog mokṣhakā ghātak hī hai;
kyoṅki bandhakā kāraṇ vah hī mokṣhakā ghātak hai — aisā shraddhān karanā.

isaprakār shuddhopayogako hī upādey mānakar usakā upāy karanā aur shubhopayog –

ashubhopayogako hey jānakar unake tyāgakā upāy karanā. jahān̐ shuddhopayog na ho sake vahān̐
ashubhopayogako chhoṛakar shubhamen hī pravartan karanā, kyoṅki shubhopayogakī apekṣhā ashubhopayogamen
ashuddhatākī adhikatā hai. tathā shuddhopayog ho tab to paradravyakā sākṣhībhūt hī rahatā hai,

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vahān̐ to kuchh paradravyakā prayojan hī nahīn hai. shubhopayog ho vahān̐ bāhya vratādikakī pravr̥utti
hotī hai aur ashubhopayog ho vahān̐ bāhya avratādikakī pravr̥utti hotī hai; kyoṅki ashuddhopayogake
aur paradravyakī pravr̥uttike nimitta-naimittik sambandha pāyā jātā hai. tathā pahale ashubhopayog
chhūṭakar shubhopayog ho, phi ra shubhopayog chhūṭakar shuddhopayog ho — aisī kram-paripāṭī hai.

tathā koī aisā māne ki shubhopayog hai so shuddhopayogakā kāraṇ hai; so jaise ashubhopayog

chhūṭakar shubhopayog hotā hai, vaise shubhopayog chhūṭakar shuddhopayog hotā hai. aisā hī kārya-
kāraṇapanā ho, to shubhopayogakā kāraṇ ashubhopayog ṭhahare. athavā dravyaliṅgīke shubhopayog to
utkr̥uṣhṭa hotā hai, shuddhopayog hotā hī nahīn; isaliye paramārthase inake kāraṇ-kāryapanā hai nahī̃n.
jaise — rogīko bahut rog thā, pashchāt alpa rog rahā, to vah alpa rog to nirog honekā

kāraṇ hai nahī̃n. itanā hai ki alpa rog rahane par nirog honekā upāy kare to ho jāye;
parantu yadi alpa rogako hī bhalā jānakar usako rakhanekā yatna kare to nirog kaise ho? usī
prakār kaṣhāyīke tīvrakaṣhāyarūp ashubhopayog thā, pashchāt mandakaṣhāyarūp shubhopayog huā, to vah
shubhopayog to niḥkaṣhāy shuddhopayog honekā kāraṇ hai nahī̃n. itanā hai ki shubhopayog hone par
shuddhopayogakā yatna kare to ho jāye; parantu yadi shubhopayogako hī bhalā jānakar usakā sādhan
kiyā kare to shuddhopayog kaise ho? isaliye mithyādr̥uṣhṭikā shubhopayog to shuddhopayogakā kāraṇ
hai nahīn, samyagdr̥uṣhṭiko shubhopayog hone par nikaṭ shuddhopayog prāpta ho — aisī mukhyatāse kahīn

shubhopayogako shuddhopayogakā kāraṇ bhī kahate hain — aisā jānanā.

tathā yah jīv apaneko nishchay-vyavahārarūp mokṣhamārgakā sādhak mānatā hai. vahān̐ pūrvokta

prakārase ātmāko shuddha mānā so to samyagdarshan huā; vaisā hī jānā so samyaggnān huā;
vaisā hī vichāramen pravartan kiyā so samyakchāritra huā. isaprakār to apaneko nishchayaratnatray
huā mānatā hai; parantu main pratyakṣha ashuddha; so shuddha kaise mānatā-jānatā-vichāratā hūn̐ — ityādi

vivekarahit bhramase santuṣhṭa hotā hai.

tathā arahantādike sivā anya devādikako nahīn mānatā, va jainashāstrānusār jīvādikake

bhed sīkh liye hain unhīṅko mānatā hai auroṅko nahīn mānatā, vah to samyagdarshan huā; tathā
jainashāstroṅke abhyāsamen bahut pravartatā hai so samyaggnān huā; tathā vratādirūp kriyāommen pravartatā
hai so samyakchāritra huā. — isaprakār apaneko vyavahāraratnatray huā mānatā hai. parantu

vyavahār to upachārakā nām hai; so upachār bhī to tab banatā hai jab satyabhūt nishchayaratnatrayake
kāraṇādik hõn. jis prakār nishchayaratnatray sadh jāe usī prakār inhen sādhe to vyavahārapanā
bhī sambhav ho; parantu ise to satyabhūt nishchayaratnatray kī pahichān hī huī nahīn, to yah isaprakār

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kaise sādh sakegā? āgnānusār dekhā-dekhī sādhan karatā hai. isaliye isake nishchay-vyavahār
mokṣhamārga nahīn huā.

nishchay-vyavahār mokṣhamārgakā āge nirūpaṇ kareṅge, usakā sādhan hone par hī mokṣhamārga

hogā.

isaprakār yah jīv nishchayābhāsako mānatā – jānatā hai; parantu vyavahār-sādhanako bhī bhalā

jānatā hai, isaliye svachchhanda hokar ashubharūp nahīn pravartatā hai; vratādik shubhopayogarūp pravartatā
hai, isaliye antim graiveyak paryanta padako prāpta karatā hai. tathā yadi nishchayābhāsakī prabalatāse
ashubharūp pravr̥utti ho jāye to kugatimen bhī gaman hotā hai. pariṇāmoṅke anusār phal prāpta
karatā hai, parantu sansārakā hī bhoktā rahatā hai; sachchā mokṣhamārga pāe binā siddhapadako nahīn
prāpta karatā hai.

isaprakār nishchayābhās-vyavahārābhās donoṅke avalambī mithyādr̥uṣhṭiyoṅkā nirūpaṇ kiyā.

samyaktvasanmukh mithyādr̥uṣhṭi

ab, samyaktvake sanmukh jo mithyādr̥uṣhṭi hain unakā nirūpaṇ karate hainḥ —

koī mandakaṣhāyādikā kāraṇ pākar gnānāvaraṇādi karmoṅkā kṣhayopasham huā, jisase

tattvavichār karanekī shakti huī; tathā moh manda huā, jisase tattvavichāramen udyam huā aur
bāhyanimitta dev-guru-shāstrādikakā huā, unase sachche upedashakā lābh huā.

vahān̐ apane prayojanabhūt mokṣhamārgake, dev-guru-dharmādikake, jīvāditattvoṅke, tathā nij-parake

aur apaneko ahitakārī-hitakārī bhāvoṅke — ityādike upadeshase sāvadhān hokar aisā vichār

kiyā ki aho! mujhe to in bātoṅkī khabar hī nahīn, main bhramase bhūlakar prāpta paryāyamen hī
tanmay huā; parantu is paryāyakī to thoṛe hī kālakī sthiti hai; tathā yahān̐ mujhe sarva nimitta
mile hain, isaliye mujhe in bātoṅko barābar samajhanā chāhiye, kyoṅki inamen to merā hī prayojan
bhāsit hotā hai. aisā vichārakar jo upadesh sunā usake nirdhār karanekā udyam kiyā.

vahān̐ uddesh, lakṣhaṇanirdesh aur parīkṣhā dvārā unakā nirdhār hotā hai. isaliye pahale

to unake nām sīkhe, vah uddesh huā. phi ra unake lakṣhaṇ jāne. phi ra aisā sambhavit hai
ki nahīn — aise vichār sahit parīkṣhā karane lage.

vahān̐ nām sīkh lenā aur lakṣhaṇ jān lenā yah donon to upadeshake anusār hote

hain — jaisā upadesh diyā ho vaisā yād kar lenā. tathā parīkṣhā karanemen apanā vivek chāhiye.

so vivekapūrvak ekāntamen apane upayogamen vichār kare ki jaisā upadesh diyā vaise hī hai yā

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258 ] [ mokṣhamārgaprakāshak

anyathā hai? vahān̐ anumānādi pramāṇase barābar samajhe. athavā upadesh to aisā hai aur aisā
na mānen to aisā hogā; so inamen prabal yukti kaun hai aur nirbal yukti kaun hai? jo
prabal bhāsit ho use satya jāne. tathā yadi upadeshamen anyathā satya bhāsit ho, athavā
usamen sandeh rahe, nirdhār na ho; to jo visheṣhagna hon unase pūchhe aur ve uttar den usakā
vichār kare. isī prakār jab tak nirdhār na ho tab tak prashna-uttar kare. athavā
samānabuddhike dhārak hon unase apanā vichār jaisā huā ho vaisā kahe aur prashna-uttar dvārā
paraspar charchā kare; tathā jo prashnottaramen nirūpaṇ huā ho usakā ekāntamen vichār kare.
isīprakār jab tak apane antaraṅgamen — jaisā upadesh diyā thā vaisā hī nirṇay hokar

— bhāv

bhāsit na ho tab tak isī prakār udyam kiyā kare.

tathā anyamatiyon dvārā jo kalpit tattvoṅkā upadesh diyā gayā hai, usase jain upadesh

anyathā bhāsit ho va sandeh ho — tab bhī pūrvokta prakārase udyam kare.

aisā udyam karane par jaisā jinadevakā upadesh hai vaisā hī satya hai, mujhe bhī isī

prakār bhāsit hotā hai — aisā nirṇay hotā hai; kyoṅki jinadev anyathāvādī hain nahī̃n.

yahān̐ koī kahe ki jinadev yadi anyathāvādī nahīn hain to jaisā unakā upadesh hai

vaisā hī shraddhān kar len, parīkṣhā kisaliye karen?

samādhānaḥ — parīkṣhā kiye binā yah to mānanā ho sakatā hai ki jinadevane aisā kahā

hai so satya hai; parantu unakā bhāv apaneko bhāsit nahīn hogā. tathā bhāv bhāsit hue
binā nirmal shraddhān nahīn hotā; kyoṅki jisakī kisīke vachanase hī pratītikī jāy, usakī
anyake vachanase anyathā bhī pratīti ho jāy; isaliye shaktiapekṣhā vachanase kī gaī pratīti
apratītivat hai. tathā jisakā bhāv bhāsit huā ho, use anek prakārase bhī anyathā nahīn
mānatā; isaliye bhāv bhāsit hone par jo pratīti hotī hai vahī sachchī pratīti hai.

yahān̐ yadi kahoge ki puruṣhakī pramāṇatāse vachanakī pramāṇatā kī jātī hai? to puruṣhakī

bhī pramāṇatā svayamev to nahīn hotī; usake kuchh vachanoṅkī parīkṣhā pahale kar lī jāye, tab
puruṣhakī pramāṇatā hotī hai.

prashnaḥ — upadesh to anek prakārake hain, kis-kisakī parīkṣhā karen?

samādhānaḥ — upadeshamen koī upādey, koī hey, tathā koī gneyatattvoṅkā nirūpaṇ kiyā

jātā hai. upādey – hey tattvoṅkī to parīkṣhā kar lenā, kyoṅki inamen anyathāpanā honese apanā

burā hotā hai. upādeyako hey mān len to burā hogā, heyako upādey mān len to burā hogā.

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sātavān̐ adhikār ][ 259

phi ra vah kahegā — svayam parīkṣhā na kī aur jinavachanase hī upādeyako upādey jānen

tathā heyako hey jānen to isamen kaise burā hogā?

samādhānaḥ — arthakā bhāv bhāsit hue binā vachanakā abhiprāy nahīn pahichānā jātā.

yah to mānalen ki main jinavachanānusār mānatā hūn̐, parantu bhāv bhāsit hue binā anyathāpanā
ho jāye. lokamen bhī nokarako kisī kāryake liye bhejate hain; vahān̐ yadi vah us kāryakā
bhāv jānatā ho to kāryako sudhāregā; yadi bhāv bhāsit nahīn hogā to kahīn chūk jāyegā.
isaliye bhāv bhāsit honeke artha hey – upādey tattvoṅkī parīkṣhā avashya karanā chāhiye.

phi ra vah kahatā hai — yadi parīkṣhā anyathā ho jāye to kyā kyā karen?

samādhānaḥ — jinavachan aur apanī parīkṣhāmen samānatā ho, tab to jāne ki satya parīkṣhā

huī hai. jab tak aisā na ho tab tak jaise koī hisāb karatā hai aur usakī vidhi na
mile tab tak apanī chūkako ḍhūn̐ḍhatā hai; usī prakār yah apanī parīkṣhāmen vichār kiyā kare.

tathā jo gneyatattva hain unakī parīkṣhā ho sake to parīkṣhā kare; nahīn to yah anumān

kare ki jo hey – upādey tattva hī anyathā nahīn kahe, to gneyatattvoṅko anyathā kisaliye

kaheṅge? jaise — koī prayojanarūp kāryommen bhī jhūṭh nahīn bolatā, vah aprayojan jhūṭh kyon

bolegā? isaliye gneyatattvoṅkā svarūp parīkṣhā dvārā bhī athavā āgnāse jāne. yadi unakā
yathārtha bhāv bhāsit na ho to bhī doṣh nahīn hai.

isīliye jainashāstrommen jahān̐ tattvādikakā nirūpaṇ kiyā; vahān̐ to hetu, yukti ādi

dvārā jis prakār use anumānādise pratīti āye usīprakār kathan kiyā hai. tathā trilok,
guṇasthān, mārgaṇā, purāṇādikake kathan āgnānusār kiye haĩn. isaliye heyopādey tattvoṅkī
parīkṣhā karanā yogya hai.

vahān̐ jīvādik dravyon va tattvoṅko tathā sva-parako pahichānanā. tathā tyāgane yogya

mithyātva – rāgādik aur karane yogya samyagdarshanādikakā svarūp pahichānanā. tathā nimitta-

naimittikādik jaise hain, vaise pahichānanā. — ityādi mokṣhamārgamen jinake jānanese pravr̥utti hotī

hai, unhen avashya jānanā. so inakī to parīkṣhā karanā. sāmānyarūpase kisī hetu-yukti dvārā
inako jānanā, va pramāṇ – nay dvārā jānanā, va nirdesh – svāmitvādise aur sat – saṅkhyādise inake

visheṣh jānanā. jaisī buddhi ho — jaisā nimitta bane, usī prakār inako sāmānya-visheṣharūpase

pahichānanā. tathā is jānanemen upakārī guṇasthān – mārgaṇādik va purāṇādik va vratādik –

kriyādikakā bhī jānanā yogya hai. yahān̐ jinakī parīkṣhā ho sake unakī parīkṣhā karanā, na
ho sake unakī āgnānusār jānakārī karanā.

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is prakār jānaneke artha kabhī svayam hī vichār karatā hai, kabhī shāstra parḥatā hai,

kabhī sunatā hai, kabhī abhyās karatā hai, kabhī prashnottar karatā hai, — ityādirūp pravartatā hai.

apanā kārya karanekā isako harṣha bahut hai, isaliye antaraṅg pratītise usakā sādhan karatā
hai. isaprakār sādhan karate hue jab tak (1) sachchā tattvashraddhān na ho, (2) ‘yah isīprakār
hai’ — aisī pratīti sahit jīvāditattvoṅkā svarūp āpako bhāsit na ho, (3) jaise paryāyamen ahambuddhi

hai vaise keval ātmāmen ahambuddhi na āye, (4) hit-ahitarūp apane bhāvoṅko na pahichāne —

tab tak samyaktvake sanmukh mithyādr̥uṣhṭi hai. yah jīv thoṛe hī kālamen samyaktvako prāpta hogā;
isī bhavamen yā anya paryāyamen samyaktvako prāpta karegā.

is bhavamen abhyās karake paralokamen tiryañchādi gatimen bhī jāye to vahān̐ sanskārake balase

dev-guru-shāstrake nimitta binā bhī samyaktva ho jāye, kyoṅki aise abhyāsake balase
mithyātvakarmakā anubhāg hīn hotā hai. jahān̐ usakā uday na ho vahīn samyaktva ho jātā
hai.

mūlakāraṇ yahī hai. devādikakā to bāhya nimitta hai; so mukhyatāse to inake nimittasehī

samyaktva hotā hai; tāratamyase pūrva abhyās-sanskārase vartamānamen inakā nimitta na ho to bhī
samyaktva ho sakatā hai. siddhāntamen ‘‘tannisargādadhigamādvā’’ (tattvārthasūtra 1-3) aisā sūtra hai.
isakā artha yah hai ki vah samyagdarshan nisarga athavā adhigamase hotā hai. vahān̐ devādik
bāhyanimittake binā ho use nisargase huā kahate hain; devādikake nimittase ho, use adhigamase
huā kahate haĩn.

dekho, tattvavichārakī mahimā! tattvavichārarahit devādikakī pratīti kare, bahut shāstroṅkā

abhyās kare, vratādik pāle, tapashcharaṇādi kare, usako to samyaktva honekā adhikār nahīn; aur
tattvavichāravālā inake binā bhī samyaktvakā adhikārī hotā hai.

tathā kisī jīvako tattvavichār honeke pahile koī kāraṇ pākar devādikakī pratīti

ho, va vrat-tapakā aṅgīkār ho, pashchāt tattvavichār kare; parantu samyaktvakā adhikārī
tattvavichār hone par hī hotā hai.

tathā kisīko tattvavichār honeke pashchāt tattvapratīti na honese samyaktva to nahīn huā

aur vyavahāradharmakī pratīti – ruchi ho gaī, isaliye devādikakī pratīti karatā hai va vrat-tapako

aṅgīkār karatā hai. kisīko devādikakī pratīti aur samyaktva yugapat hote hain tathā vrat-
tap samyaktvake sāth bhī hote hain aur pahale – pīchhe bhī hote haĩn. devādikakī pratītikā to

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sātavān̐ adhikār ][ 261

niyam hai, usake binā samyaktva nahīn hotā. vratādikā niyam hai nahīn; bahut jīv to pahale
samyaktva ho pashchāt hī vratādikako dhāraṇ karate hain, kinhīṅko yugapat bhī ho jāte haĩn.
isaprakār yah tattvavichāravālā jīv samyaktvakā adhikārī hai; parantu usake samyaktva ho hī
ho, aisā niyam nahīn hai; kyoṅki shāstramen samyaktva honese pūrva pañchalabdhiyoṅkā honā kahā hai.

pān̐ch labdhiyoṅkā svarūp

kṣhayopasham, vishuddha, deshanā, prāyogya, karaṇa. vahān̐ jisake hone par tattvavichār ho

sake — aisā gnānāvaraṇādi karmoṅkā kṣhayopasham ho arthāt udayakālako prāpta sarvaghātī sparddhakoṅke

niṣhekoṅke udayakā abhāv so kṣhay, tathā anāgatakālamen uday āne yogya unhīṅkā sattārūp
rahanā upasham — aisī deshaghātī sparddhakoṅke uday sahit karmoṅkī avasthā usakā nām kṣhayopasham

hai; usakī prāpti so kṣhayopashamalabdhi hai.

tathā mohakā manda uday ānese mandakaṣhāyarūp bhāv hon ki jahān̐ tattvavichār ho sake

to vishuddhalabdhi hai.

tathā jinadevake upadiṣhṭa tattvakā dhāraṇ ho, vichār ho, so deshanālabdhi hai. jahān̐

narakādimen upadeshakā nimitta na ho vahān̐ vah pūrva sanskārase hotī hai.

tathā karmoṅkī pūrvasattā antaḥkoṛākoṛī sāgar pramāṇ rah jāye aur navīn bandha

antaḥkoṛākoṛī pramāṇ usake saṅkhyātaven bhāgamātra ho, vah bhī us labdhikālase lagākar kramashaḥ
ghaṭatā jāye aur kitanī hī pāpaprakr̥uttiyoṅkā bandha kramashaḥ miṭatā jāye — ityādi yogya

avasthākā honā so prāyogyalabdhi hai.

so ye chāron labdhiyān̐ bhavya yā abhavyake hotī haĩn. ye chār labdhiyān̐ honeke bād

samyaktva ho to ho, na ho to nahīn bhī ho — aisā ‘labdhisār’1 men kahā hai. isaliye us

tattvavichāravāleko samyaktva honekā niyam nahīn hai. jaise — kisīko hitakī shikṣhā dī, use

jānakar vah vichār kare ki yah jo shikṣhā dī so kaise hai? pashchāt vichār karane par usake
‘aise hī hai’ — aisī us shikṣhākī pratīti ho jāye; athavā anyathā vichār ho yā anya vichāramen

lagakar us shikṣhākā nirdhār na kare to pratīti nahīn bhī ho; usī prakār shrīgurune tattvopadesh
diyā, use jānakar vichār kare ki yah upadesh diyā so kis prakār hai? pashchāt vichār
karane par usake ‘aisā hī hai’ — aisī pratīti ho jāye; athavā anyathā vichār ho yā anya

vichāramen lagakar upadeshakā nirdhār na kare to pratīti nahīn bhī ho, so mūl kāraṇ mithyākarma

1. labdhisār, gāthā 3

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262 ] [ mokṣhamārgaprakāshak

hai, usakā uday miṭe to pratīti ho jāye, na miṭe to nahīn ho; — aisā niyam hai. usakā

udyam to tattvavichār karanā mātra hī hai.

tathā pān̐chavīn karaṇalabdhi hone par samyaktva ho hī ho — aisā niyam hai. so jisake

pahale kahī huī chār labdhiyān̐ to huī hon aur antarmuhūrta pashchāt jisake samyaktva honā ho
usī jīvake karaṇalabdhi hotī hai.

so is kāraṇalabdhivāleke buddhipūrvak to itanā hī udyam hotā hai ki us tattvavichāramen

upayogako tadrūp hokar lagāye, usase samay-samay pariṇām nirmal hote jāte hai. jaise – kisīko

shikṣhākā vichār aisā nirmal hone lagā ki jisase usako shīghra hī usakī pratīti ho jāyegī;
usī prakār tattvopadeshakā vichār aisā nirmal hone lagā ki jisase usako shīghra hī usakā
shraddhān ho jāyegā. tathā in pariṇāmoṅkā tāratamya kevalagnān dvārā dekhā, usakā nirūpaṇ
karaṇānuyogamen kiyā hai.

is karaṇalabdhike tīn bhed hain — adhaḥkaraṇ, apūrvakaraṇ, anivr̥uttikaraṇa. inakā

visheṣh vyākhyān to labdhisār shāstramen kiyā hai vahān̐se jānanā. yahān̐ saṅkṣhepamen kahate haĩn.
trikālavartī sarva karaṇalabdhivāle jīvoṅke pariṇāmoṅkī apekṣhā ye tīn nām haĩn. vahān̐ karaṇ
nām to pariṇāmakā hai.

jahān̐ pahale aur pichhale samayoṅke pariṇām samān hon so adhaḥkaraṇ hai.1 jaise —

kisī jīvake pariṇām us karaṇake pahale samayamen alpa vishuddhatāsahit hue, pashchāt samay-
samay anantagunī vishuddhatāse barḥate gaye, tathā usake dvitīy-tr̥utīy ādi samayommen jaise pariṇām
hon vaise kinhīn anya jīvoṅke pratham samayamen hī hon aur unake usase samay-samay anantagunī
vishuddhatāse barḥate hon — isaprakār adhaḥpravr̥uttikaraṇ jānanā.

tathā jisamen pahale aur pichhale samayoṅke pariṇām samān na hon, apūrva hī hon, vah

apūrvakaraṇ hai. jaise ki us karaṇake pariṇām jaise pahale samayamen hon vaise kisī bhī jīvake
dvitīyādi samayommen nahīn hote, barḥate hī hote hain; tathā yahān̐ adhaḥkaraṇavat jin jīvoṅke karaṇakā
pahalā samay hī ho, un anek jīvoṅke pariṇām paraspar samān bhī hote hain aur adhik-
hīn vishuddhatā sahit bhī hote hain; parantu yahān̐ itanā visheṣh huā ki isakī utkr̥uṣhṭatāse bhī
dvitīyādi samayavāleke jaghanya pariṇām bhī anantagunī vishuddhatā sahit hī hote haĩn. isīprakār

1. labdhisār, gāthā 35

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