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

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āṭhavān̐ adhikār ][ 283

kiyā, usarūp manakā vikalpa na karanā so manase tyāg hai, vachan na bolanā so vachanase
tyāg hai, kāy dvārā nahīn pravartanā so kāyase tyāg hai. isaprakār anya tyāg va grahaṇ hotā
hai so aisī paddhati sahit hī hotā hai aisā jānanā.

yahān̐ prashna hai ki karaṇānuyogamen to kevalagnān-apekṣhā tāratamya kathan hai, vahān̐ chhaṭhaven

guṇasthānamen sarvathā bārah aviratiyoṅkā abhāv kahā, so kis prakār kahā?

uttaraḥ — avirati bhī yogakaṣhāyamen garbhit thī, parantu vahān̐ bhī charaṇānuyogakī apekṣhā

tyāgakā abhāv usakā hī nām avirati kahā hai, isaliye vahān̐ unakā abhāv hai. man-
aviratikā abhāv kahā, so muniko manake vikalpa hote hain; parantu svechchhāchārī manakī pāparūp
pravr̥uttike abhāvase man-aviratikā abhāv kahā hai – aisā jānanā.

tathā charaṇānuyogamen vyavahār – lok – pravr̥uttikī apekṣhā hī nāmādik kahate haĩn. jis

prakār samyaktvīko pātra kahā tathā mithyātvīko apātra kahā; so yahān̐ jisake jinadevādikakā
shraddhān pāyā jāye vah to samyaktvī, jisake unakā shraddhān nahīn hai vah mithyātvī jānanā.
kyoṅki dān denā charaṇānuyogamen kahā hai, isaliye charaṇānuyogakī hī apekṣhā samyaktva-mithyātva
grahaṇ karanā. karaṇānuyogakī apekṣhā samyaktva-mithyātva grahaṇ karanese vahī jīv gyārahaven
guṇasthānamen thā aur vahī antarmuhūrtamen pahale guṇasthānamen āye, to vahān̐ dātār pātra-apātrakā
kaise nirṇay kar sake?

tathā dravyānuyogakī apekṣhā samyaktva-mithyātva grahaṇ karane par munisaṅghamen dravyaliṅgī bhī

hain aur bhāvaliṅgī bhī hain; so pratham to unakā ṭhīk (nirṇay) honā kaṭhin hai; kyoṅki bāhya
pravr̥utti samān hai; tathā yadi kadāchit samyaktvīko kisī chihna dvārā ṭhīk (nirṇay) ho jāye
aur vah usakī bhakti na kare to auroṅko sanshay hogā ki isakī bhakti kyon nahīn kī?
isaprakār usakā mithyādr̥uṣhṭipanā pragaṭ ho tab saṅghamen virodh utpanna ho; isaliye yahān̐
vyavahārasamyaktva-mithyātvakī apekṣhā kathan jānanā.

yahān̐ koī prashna kare – samyaktvī to dravyaliṅgīko apanese hīnaguṇayukta mānatā hai, usakī

bhakti kaise kare?

samādhānaḥ — vyavahāradharmakā sādhan dravyaliṅgīke bahut hai aur bhakti karanā bhī vyavahār

hī hai. isaliye jaise – koī dhanavān ho, parantu jo kulamen baṛā ho use kul apekṣhā baṛā

jānakar usakā satkār karatā hai; usī prakār āp samyaktvaguṇ sahit hai, parantu jo
vyavahāradharmamen pradhān ho use vyavahāradharmakī apekṣhā guṇādhik mānakar usakī bhakti karatā hai,
aisā jānanā. isīprakār jo jīv bahut upavāsādi kare use tapasvī kahate hain; yadyapi koī

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284 ] [ mokṣhamārgaprakāshak

dhyān-adhyayanādi visheṣh karatā hai vah utkr̥uṣhṭa tapasvī hai tathāpi yahān̐ charaṇānuyogamen bāhyatapakī
hī pradhānatā hai, isaliye usīko tapasvī kahate haĩn. is prakār anya nāmādik jānanā.

aise hī anya prakār sahit charaṇānuyogamen vyākhyānakā vidhān jānanā.

dravyānuyogake vyākhyānakā vidhān

ab, dravyānuyogamen vyākhyānakā vidhān kahate hainḥ –

jīvoṅke jīvādi dravyoṅkā yathārtha shraddhān jis prakār ho us prakār visheṣh, yukti,

hetu, dr̥uṣhṭāntādikakā yahān̐ nirūpaṇ karate hain, kyoṅki isamen yathārtha shraddhān karānekā prayojan
hai. vahān̐ yadyapi jīvādi vastu abhed hain tathāpi unamen bhedakalpanā dvārā vyavahārase dravya-guṇ-
paryāyādikake bhedoṅkā nirūpaṇ karate haĩn. tathā pratīti karāneke artha anek yuktiyon dvārā
upadesh dete hain athavā pramāṇ-nay dvārā upadesh dete hain vah bhī yukta hai, tathā vastuke anumān –

pratyabhignānādik karāneko hetu – dr̥uṣhṭāntādik dete hain; isaprakār yahān̐ vastukī pratīti karāneko

upadesh dete haĩn.

tathā yahān̐ mokṣhamārgakā shraddhān karāneke artha jīvādi tattvoṅkā visheṣh, yukti, hetu,

dr̥uṣhṭāntādi dvārā nirūpaṇ karate haĩn. vahān̐ sva-par bhedavignānādik jis prakār hon us prakār
jīv-ajīvakā nirṇay karate hain; tathā vītarāgabhāv jis prakār ho us prakār āsravādikakā
svarūp batalāte hain; aur vahān̐ mukhyarūpase gnān-vairāgyake kāraṇ jo ātmānubhavanādik unakī
mahimā gāte haĩn.

tathā dravyānuyogamen nishchay adhyātma-upadeshakī pradhānatā ho, vahān̐ vyavahāradharmakā bhī

niṣhedh karate haĩn. jo jīv ātmānubhavakā upāy nahīn karate aur bāhya kriyākāṇḍamen magna
hain, unako vahān̐se udās karake ātmānubhavanādimen lagāneko vrat-shīl-sanyamādikakā hīnapanā pragaṭ
karate haĩn. vahān̐ aisā nahīn jān lenā ki inako chhoṛakar pāpamen laganā; kyoṅki us upadeshakā
prayojan ashubhamen lagānekā nahīn hai, shuddhopayogamen lagāneko shubhopayogakā niṣhedh karate haĩn.

yahān̐ koī kahe ki adhyātmashāstramen puṇya-pāp samān kahe hain, isaliye shuddhopayog ho

to bhalā hī hai, na ho to puṇyamen lago yā pāpamen lago?

uttaraḥ — jaise shūdra jātikī apekṣhā jāṭ, chāṇḍāl samān kahe hain; parantu chāṇḍālase jāṭ

kuchh uttam uttam hai; vah aspr̥ushya hai, yah spr̥ushya hai; usī prakār bandha kāraṇakī apekṣhā
puṇya-pāp samān hain; parantu pāpase puṇya kuchh bhalā hai; vah tīvrakaṣhāyarūp hai, yah mandakaṣhāyarūp
hai; isaliye puṇya chhoṛakar pāpamen laganā yukta nahīn hai – aisā jānanā.

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āṭhavān̐ adhikār ][ 285

tathā jo jīv jinabimba bhakti ādi kāryommen hī magna hain unako ātmashraddhānādi karāneko

‘dehamen dev hai, mandirommen nahīn’ – ityādi upedash dete haĩn. vahān̐ aisā nahīn jān lenā ki bhakti

chhoṛakar bhojanādikase apaneko sukhī karanā; kyoṅki us upadeshakā prayojan aisā nahīn hai.

isīprakār anya vyavahārakā niṣhedh vahān̐ kiyā ho use jānakar pramādī nahīn honā.

aisā jānanā ki jo keval vyavahārasādhanamen hī magna hain, unako nishchayaruchi karāneke artha
vyavahārako hīn batalāyā hai.

tathā unhīn shāstrommen samyagdr̥uṣhṭike viṣhay-bhogādikako bandhakā kāraṇ nahīn kahā, nirjarākā

kāraṇ kahā; parantu yahān̐ bhogoṅkā upādeyapanā nahīn jān lenā. vahān̐ samyagdr̥uṣhṭi kī mahimā
batalāneko jo tīvrabandhake kāraṇ bhogādik prasiddha the, un bhogādikake hone par bhī
shraddhānashaktike balase manda bandha hone lagā use ginā nahīn aur usī balase nirjarā visheṣh
hone lagī, isaliye upachārase bhogoṅko bhī bandhakā kāraṇ nahīn kahā, nirjarākā kāraṇ kahā.
vichār karane par bhog nirjarāke kāraṇ hon to unhen chhoṛakar samyagdr̥uṣhṭi munipadakā grahaṇ kisaliye
kare? yahān̐ is kathanakā itanā hī prayojan hai ki dekho, samyaktvakī mahimā! jisake balase
bhog bhī apane guṇako nahīn kar sakate haĩn.

isī prakār anya bhī kathan hon to unakā yathārthapanā jān lenā.
tathā dravyānuyogamen bhī charaṇānuyogavat grahaṇ-tyāg karānekā prayojan hai; isaliye

chhadmasthake buddhigochar pariṇāmoṅkī apekṣhā hī vahān̐ kathan karate haĩn. itanā visheṣh hai ki
charaṇānuyogamen to bāhyakriyākī mukhyatāse varṇan karate hain, dravyānuyogamen ātmapariṇāmoṅkī mukhyatāse
nirūpaṇ karate hain; parantu karaṇānuyogavat sūkṣhmavarṇan nahīn karate. usake udāharaṇ dete hainḥ —

upayogake shubh, ashubh, shuddha – aise tīn bhed kahe hain; vahān̐ dharmānurāgarūp pariṇām vah

shubhopayog, pāpānurāgarūp va dveṣharūp pariṇām vah ashubhopayog aur rāg-dveṣharahit pariṇām
vah shuddhopayog – aisā kahā hai; so is chhadmasthake buddhigochar pariṇāmoṅkī apekṣhā yah kathan

hai; karaṇānuyogamen kaṣhāyashaktikī apekṣhā guṇasthānādimen saṅkleshavishuddha pariṇāmoṅkī apekṣhā nirūpaṇ
kiyā hai vah vivakṣhā yahān̐ nahīn hai.

karaṇānuyogamen to rāgādi rahit shuddhopayog yathākhyātachāritra hone par hotā hai, vah

mohake nāshase svayamev hogā; nichalī avasthāvālā shuddhopayogakā sādhan kaise kare? tathā
dravyānuyogamen shuddhopayog karanekā hī mukhya upadesh hai; isaliye vahān̐ chhadmastha jis kālamen
buddhigochar bhakti ādi va hinsā ādi kāryarūp pariṇāmoṅko chhoṛakar ātmānubhavanādi kāryommen

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286 ] [ mokṣhamārgaprakāshak

pravarte us kāl use shuddhopayogī kahate haĩn. yadyapi yahān̐ kevalagnānagochar sūkṣhmarāgādik hain,
tathāpi usakī vivakṣhā yahān̐ nahīn kī; apanī buddhigochar rāgādik chhoṛatā hai, is apekṣhā
use shuddhopayogī kahā hai.

isīprakār sva-par shraddhānādik hone par samyaktvādi kahe, vah buddhigochar apekṣhāse

nirūpaṇ hai; sūkṣhma bhāvoṅkī apekṣhā guṇasthānādikamen samyaktvādikā nirūpaṇ karaṇānuyogamen pāyā
jātā hai. isīprakār anyatra jānanā.

isaliye dravyānuyogake kathanakī vidhi karaṇānuyogase milānā chāhe to kahīn to milatī

hai, kahīn nahīn milatī. jisaprakār yathākhyātachāritra hone par to donon apekṣhā shuddhopayog hai,
parantu nichalī dashāmen dravyānuyog apekṣhāse to kadāchit shuddhopayog hotā hai, parantu karaṇānuyog
apekṣhā sadākāl kaṣhāy-anshake sadbhāvase shuddhopayog nahīn hai. isīprakār anya kathan jān lenā.

tathā dravyānuyogamen paramatamen kahe hue tattvādikako asatya batalāneke artha unakā

niṣhedh karate hain; vahān̐ dveṣhabuddhi nahīn jānanā. unako asatya batalākar satyashraddhān karānekā
prayojan jānanā.

isī prakār aur bhī anek prakārase dravyānuyogamen vyākhyānakā vidhān hai.

❉

isaprakār chāron anuyogake vyākhyānakā vidhān kahā. vahān̐ kisī granthamen ek

anuyogakī, kisīmen dokī, kisīmen tīnakī aur kisīmen chāroṅkī pradhānatā sahit vyākhyān
hotā hai; so jahān̐ jaisā sambhav ho vaisā samajh lenā.

anuyogoṅke vyākhyānakī paddhati

ab, in anuyogommen kaisī paddhatikī mukhyatā pāyī jātī hai, so kahate hainḥ –

prathamānuyogamen to alaṅkār shāstrakī va kāvyādi shāstroṅkī paddhati mukhya hai; kyoṅki

alaṅkārādise man rañjāyamān hotā hai, sīdhī bāt kahanese aisā upayog nahīn lagatā – jaisā

alaṅkārādi yuktisahit kathanase upayog lagatā hai. tathā parokṣha bātako kuchh adhikatāpūrvak
nirūpaṇ kiyā jāye to usakā svarūp bhalī-bhān̐ti bhāsit hotā hai.

tathā karaṇānuyogamen gaṇit ādi shāstroṅkī paddhati mukhya hai; kyoṅki vahān̐ dravya-kṣhetra-

kāl-bhāvake pramāṇādikakā nirūpaṇ karate hain; so gaṇit-granthoṅkī āmnāyase usakā sugam
jānapanā hotā hai.

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āṭhavān̐ adhikār ][ 287

tathā charaṇānuyogamen subhāṣhit nītishāstroṅkī paddhati mukhya hai; kyoṅki vahān̐ ācharaṇ

karānā hai; isaliye lokapravr̥uttike anusār nītimārga batalāne par vah ācharaṇ karatā hai.

tathā dravyānuyogamen nyāyashāstroṅkī paddhati mukhya hai; kyoṅki vahān̐ nirṇay karanekā prayojan

hai aur nyāyashāstrommen nirṇay karanekā mārga dikhāyā hai.

is prakār in anuyogommen mukhya paddhati hai aur bhī anek paddhatisahit vyākhyān

inamen pāye jāte haĩn.

yahān̐ koī kahe – alaṅkār, gaṇit, nīti, nyāyakā gnān to paṇḍitoṅke hotā hai;

tuchchhabuddhi samajhe nahīn, isaliye sīdhā kathan kyon nahīn kiyā?

uttaraḥ — shāstra hain so mukhyarūpase paṇḍiton aur chaturoṅke abhyās karane yogya hain, yadi

alaṅkārādi āmnāy sahit kathan ho to unakā man lage. tathā jo tuchchhabuddhi hain unako
paṇḍit samajhā den aur jo nahīn samajh saken to unhen mun̐hase sīdhā hī kathan kahẽn. parantu
granthommen sīdhā likhanese visheṣhabuddhi jīv abhyāsamen visheṣh nahīn pravartate, isaliye alaṅkārādi
āmnāy sahit kathan karate haĩn.

isaprakār in chār anuyogoṅkā nirūpaṇ kiyā.
tathā jainamatamen bahut shāstra to chāron anuyogommen garbhit haĩn.
tathā vyākaraṇ, nyāy, chhanda, koṣhādik shāstra va vaidyak, jyotiṣh, mantrādi shāstra bhī

jinamatamen pāye jāte haĩn. unakā kyā prayojan hai so sunoḥ —

vyākaraṇ-nyāyādi shāstroṅkā prayojan

vyākaraṇ-nyāyādikakā abhyās hone par anuyogarūp shāstroṅkā abhyās ho sakatā hai;

isaliye vyākaraṇādi shāstra kahe haĩn.

koī kahe – bhāṣhārūp sīdhā nirūpaṇ karate to vyākaraṇādikā kyā prayojan thā?

uttaraḥ — bhāṣhā to apabhransharūp ashuddhavāṇī hai, desh-deshamen aur-aur hain; vahān̐ mahanta

puruṣh shāstrommen aisī rachanā kaise karen? tathā vyākaraṇ-nyāyādik dvārā jaise yathārtha sūkṣhma arthakā
nirūpaṇ hotā hai vaisā sīdhī bhāṣhāmen nahīn ho sakatā; isaliye vyākaraṇādikī āmnāyase varṇan
kiyā hai. so apanī buddhike anusār thoṛā-bahut inakā abhyās karake anuyogarūp prayojanabhūt
shāstroṅkā abhyās karanā.

tathā vaidyakādi chamatkārase jinamatakī prabhāvanā ho va auṣhadhādikase upakār bhī bane;

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athavā jo jīv laukik kāryommen anurakta hain vai vaidyakādi chamatkārase jainī hokar pashchāt sachchā
dharma prāpta karake apanā kalyāṇ karen — ityādi prayojan sahit vaidyakādi shāstra kahe haĩn.

yahān̐ itanā hai ki ye bhī jainashāstra hain — aisā jānakar inake abhyāsamen bahut nahīn

laganā. yadi bahut buddhise inakā sahaj jānanā ho aur inako jānanese apane rāgādik
vikār barḥate na jāne, to inakā bhī jānanā hoo. anuyogashāstravat ye shāstra bahut kāryakārī
nahīn hain, isaliye inake abhyāsakā visheṣh udyam karanā yogya nahīn hai.

prashnaḥ – yadi aisā hai to gaṇadharādikane inakī rachanā kisaliye kī?

uttaraḥ – pūrvokta kiñchit prayojan jānakar inakī rachanā kī hai. jaise – bahut dhanavān

kadāchit alpakāryakārī vastukā bhī sañchay karatā hai; parantu thoṛe dhanavālā un vastuoṅkā
sañchay kare to dhan to vahān̐ lag jāye, phi ra bahut kāryakārī vastukā saṅgrah kāhese kare?
usī prakār bahut buddhimān gaṇadharādik kathañchit alpakāryakārī vaidyakādi shāstroṅkā bhī sañchay
karate hain; parantu thoṛā buddhimān unake abhyāsamen lage to buddhi to vahān̐ lag jāye, phi ra
utkr̥uṣhṭa kāryakārī shāstroṅkā abhyās kaise kare?

tathā jaise – mandarāgī to purāṇādimen shrr̥uṅgārādikakā nirūpaṇ kare tathāpi vikārī nahīn

hotā; parantu tīvra rāgī vaise shrr̥uṅgārādikā nirūpaṇ kare to pāp hī bān̐dhegā. usī prakār
mandarāgī gaṇadharādik hain ve vaidyakādi shāstroṅkā nirūpaṇ karen tathāpi vikārī nahīn hote; parantu
tīvra rāgī unake abhyāsamen lag jāyen to rāgādik barḥākar pāpakarmako bān̐dhegen – aisā jānanā.

isaprakār jainamatake upadeshakā svarūp jānanā.

anuyogommen doṣh-kalpanāoṅkā nirākaraṇ

ab inamen koī doṣh-kalpanā karatā hai, usakā nirākaraṇ karate hainḥ –

prathamānuyogamen doṣh-kalpanākā nirākaraṇ

kitane hī jīv kahate hain — prathamānuyogamen shrr̥uṅgārādik va saṅgrāmādikakā bahut kathan

karate hain, unake nimittase rāgādik barḥ jāte hain, isaliye aisā kathan nahīn karanā thā, va
aisā kathan sunanā nahī̃n.

unase kahate hain — kathā kahanā ho tab to sabhī avasthāoṅkā kathan karanā chāhiye;

tathā yadi alaṅkārādi dvārā barḥākar kathan karate hain, so paṇḍitoṅke vachan to yuktisahit hī
nikalate haĩn.

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āṭhavān̐ adhikār ][ 289

aur yadi tum kahoge ki sambandha milāneko kathan kiyā hotā, barḥākar kathan kisaliye

kiyā?

usakā uttar yah hai ki parokṣha kathanako barḥākar kahe binā usakā svarūp bhāsit

nahīn hotā. tathā pahale to bhog-saṅgrāmādi is prakār kiye, pashchāt sabakā tyāg karake muni
hue; ityādi chamatkār tabhī bhāsit hoṅge jab barḥākar kathan kiyā jāye.

tathā tum kahate ho — usake nimittase rāgādik barḥ jāte hain; so jaise koī chaityālay

banavāye, usakā prayojan to vahān̐ dharmakārya karānekā hai; aur koī pāpī vahān̐ pāpakārya kare
to chaityālay banavānevālekā to doṣh nahīn hai. usī prakār shrīgurune purāṇādimen shrr̥uṅgārādikā
varṇan kiyā; vahān̐ unakā prayojan rāgādik karānekā to hai nahīn, dharmamen lagānekā prayojan
hai; parantu koī pāpī dharma na kare aur rāgādik hī barḥāye to shrīgurukā kyā doṣh hai?

yadi tū kahe rāgādikakā nimitta ho aisā kathan hī nahīn karanā thā.
usakā uttar yah hai — sarāgī jīvoṅkā man keval vairāgyakathanamen nahīn lagatā. isaliye

jisaprakār bālakako batāsheke āshrayase auṣhadhi dete hain; usīprakār sarāgīko bhogādi kathanake
āshrayase dharmamen ruchi karāte haĩn.

yadi tū kahegā — aisā hai to virāgī puruṣhoṅko to aise granthoṅkā abhyās karanā yogya

nahīn hai?

usakā uttar yah hai — jinake antaraṅgamen rāgabhāv nahīn hain, unako shrr̥uṅgārādi kathan sunane

par rāgādi utpanna hī nahīn hote. ve jānate hain ki yahān̐ isī prakār kathan karanekī paddhati hai.

phi ra tū kahegā — jinako shrr̥uṅgārādikā kathan sunane par rāgādi ho āyen, unhen to

vaisā kathan sunanā yogya nahīn hai?

usakā uttar yah hai — jahān̐ dharmakā hī to prayojan hai aur jahān̐-tahān̐ dharmakā poṣhaṇ

karate hain — aise jain purāṇādikamen prasaṅgavash shrr̥uṅgārādikakā kathan kiyā hai. use sunakar

bhī jo bahut rāgī huā to vah anyatra kahān̐ virāgī hogā? vah to purāṇ sunanā chhoṛakar
anya kārya bhī aise hī karegā jahān̐ bahut rāgādi hon; isaliye usako bhī purāṇ sunanese
thoṛī-bahut dharmabuddhi ho to ho. anya kāryonse to yah kārya bhalā hī hai.

tathā koī kahe — prathamānuyogamen anya jīvoṅkī kahāniyān̐ hain, unase apanā kyā prayojan

sadhatā hai?

usase kahate hain — jaise kāmī puruṣhoṅkī kathā sunane par apaneko bhī kāmakā prem barḥatā

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hai; usī prakār dharmātmā puruṣhoṅkī kathā sunane par apaneko dharmakī prīti visheṣh hotī hai.
isaliye prathamānuyogakā abhyās karanā yogya hai.

karaṇānuyogamen doṣh-kalpanākā nirākaraṇ

tathā kitane hī jīv kahate hain — karaṇānuyogamen guṇasthān, mārgaṇādikakā va

karmaprakr̥itiyoṅkā kathan kiyā va trilokādikakā kathan kiyā; so unhen jān liyā ki ‘yah
is prakār hai’, ‘yah is prakār hai’ isamen apanā kārya kyā siddha huā? yā to bhakti karen,
yā vrat-dānādi karen, yā ātmānubhavan karen – isase apanā bhalā ho. unase kahate hain — parameshvar

to vītarāg hain; bhakti karanese prasanna hokar kuchh karate nahīn haĩn. bhakti karanese kaṣhāy manda
hotī hai, usakā svayamev uttam phal hotā hai. so karaṇānuyogake abhyāsamen usase bhī adhik
manda kaṣhāy ho sakatī hai, isaliye isakā phal ati uttam hotā hai. tathā vrat-dānādik
to kaṣhāy ghaṭāneke bāhyanimittake sādhan hain aur karaṇānuyogakā abhyās karane par vahān̐ upayog
lag jāye tab rāgādik dūr hote hain so yah antaraṅganimittakā sādhan hai; isaliye yah visheṣh
kāryakārī hai. vratādik dhāraṇ karake adhyayanādi karate haĩn. tathā ātmānubhav sarvottam kārya
hai; parantu sāmānya anubhavamen upayog ṭikatā nahīn hai aur nahīn ṭikatā tab anya vikalpa
hote hain; vahān̐ karaṇānuyogakā abhyās ho to us vichāramen upayogako lagātā hai.

yah vichār vartamān bhī rāgādik ghaṭātā hai aur āgāmī rāgādik ghaṭānekā kāraṇ

hai, isaliye yahān̐ upayog lagānā.

jīv – karmādikake nānāprakārase bhed jāne, unamen rāgādik karanekā prayojan nahīn hai,

isaliye rāgādik barḥate nahīn hain; vītarāg honekā prayojan jahān̐-tahān̐ pragaṭ hotā hai, isaliye
rāgādi miṭānekā kāraṇ hai.

yahān̐ koī kahe — koī kathan to aisā hī hai, parantu dīp-samudrādikake yojanādikā

nirūpaṇ kiyā unamen kyā siddhi hai?

uttaraḥ – unako jānane par unamen kuchh iṣhṭa-aniṣhṭa buddhi nahīn hotī, isaliye pūrvokta siddhi

hotī hai.

phi ra vah kahatā hai — aisā hai to jinase kuchh prayojan nahīn hai, aise pāṣhāṇādikako

bhī jānate hue vahān̐ iṣhṭa-aniṣhṭapanā nahīn mānate, isaliye vah bhī kāryakārī huā.

uttaraḥ – sarāgī jīv rāgādi prayojan binā kisīko jānanekā udyam nahīn karatā; yadi

svayamev unakā jānanā ho to antaraṅg rāgādikake abhiprāyavash vahān̐se upayogako chhuṛānā hī
chāhatā hai. yahān̐ udyam dvārā dvīp – samudrādiko jānatā hai, vahān̐ upayog lagātā hai; so rāgādi

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ghaṭane par aisā kārya hotā hai. tathā pāṣhāṇādikamen is lokakā koī prayojan bhāsit ho
jāye to rāgādik ho āte hain aur dvīpādikamen is lok sambandhī kārya kuchh nahīn hai, isaliye
rāgādikakā kāraṇ nahīn hai.

yadi svargādikakī rachanā sunakar vahān̐ rāg ho, to paralok sambandhī hogā; usakā

kāraṇ puṇyako jāne tab pāp chhoṛakar puṇyamen pravarte itanā hī lābh hogā; tathā dvīpādikako
jānane par yathāvat rachanā bhāsit ho tab anyamatādikakā kahā jhūṭh bhāsit honese satya shraddhānī
ho aur yathāvat rachanā jānanese bhram miṭane par upayogakī nirmalatā ho; isaliye vah abhyās
kāryakārī hai.

tathā kitane hī kahate hain — karaṇānuyogamen kaṭhinatā bahut hai, isaliye usake abhyāsamen

khed hotā hai.

unase kahate hain — yadi vastu shīghra jānanemen āye to vahān̐ upayog ulajhatā nahīn hai;

tathā jānī huī vastuko bārambār jānanekā utsāh nahīn hotā tab pāpakāryommen upayog lag
jātā hai; isaliye apanī buddhi anusār kaṭhinatāse bhī jisakā abhyās hotā jāne usakā
abhyās karanā, tathā jisakā abhyās ho hī na sake usakā kaise kare?

tathā tū kahatā hai — khed hotā hai. parantu pramādī rahanemen to dharma hai nahīn; pramādase

sukhī rahe vahān̐ to pāp hī hotā hai; isaliye dharmake artha udyam karanā hī yogya hai.

aisā vichār karake karaṇānuyogakā abhyās karanā.

charaṇānuyogamen doṣh-kalpanākā nirākaraṇ

tathā kitane hī jīv aisā kahate hain — charaṇānuyogamen bāhya vratādi sādhanakā upadesh

hai, so inase kuchh siddhi nahīn hai; apane pariṇām nirmal honā chāhiye, bāhyamen chāhe jaise pravarto;
isaliye is upadeshase parāṅmukh rahate haĩn.

unase kahate hain — ātmapariṇāmoṅke aur bāhyapravr̥uttike nimitta-naimittik sambandha hai.

kyoṅki chhadmasthake kriyāen̐ pariṇāmapūrvak hotī hain; kadāchit binā pariṇām koī kriyā hotī
hai, so paravashatāse hotī hai. apane vashase udyamapūrvak kārya kare aur kahe ki ‘pariṇām
isarūp nahīn hain’ so yah bhram hai. athavā bāhya padārthakā āshray pākar pariṇām ho sakate
hain; isaliye pariṇām miṭāneke artha bāhya vastukā niṣhedh karanā samayasārādimen kahā hai; isīliye
rāgādibhāv ghaṭane par anukramase bāhya aise shrāvak-munidharma hote haĩn. athavā isaprakār shrāvak-
munidharma aṅgīkār karane par pān̐chaven-chhaṭhaven ādi guṇasthānommen rāgādi ghaṭane par pariṇāmoṅkī prāpti
hotī hai — aisā nirūpaṇ charaṇānuyogamen kiyā hai.

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292 ] [ mokṣhamārgaprakāshak

tathā yadi bāhyasanyamase kuchh siddhi na ho to sarvārthasiddhivāsī dev samyagdr̥uṣhṭi bahut

gnānī hain unake to chauthā guṇasthān hotā hai aur gr̥uhastha shrāvak manuṣhyoṅke pañcham guṇasthān
hotā hai, so kyā kāraṇ hai? tathā tīrthaṅkarādik gr̥uhasthapad chhoṛakar kisaliye sanyam grahaṇ
karen? isaliye yah niyam hai ki bāhya sanyam sādhan binā pariṇām nirmal nahīn ho sakate.
isaliye bāhya sādhanakā vidhān jānaneke liye charaṇānuyogakā abhyās avashya karanā chāhiye.

dravyānuyogamen doṣh-kalpanākā nirākaraṇ

tathā kitane hī jīv kahate hain ki dravyānuyogamen vrat-sanyamādi vyavahāradharmakā hīnapanā pragaṭ

kiyā hai. samyagdr̥uṣhṭike viṣhay-bhogādikako nirjarākā kāraṇ kahā hai — ityādi kathan sunakar jīv

svachchhanda hokar puṇya chhoṛakar pāpamen pravarteṅge, isaliye inakā parḥanā – sunanā yogya nahīn hai.

usase kahate hain — jaise gadhā mishrī khākar mar jāye to manuṣhya to mishrī khānā nahīn

chhoṛeṅge; usī prakār viparītabuddhi adhyātmagrantha sunakar svachchhanda ho jāye to vivekī to
adhyātmagranthoṅkā abhyās nahīn chhoṛeṅge. itanā kare ki jise svachchhanda hotā jāne, use jisaprakār
vah svachchhanda na ho usaprakār upadesh de. tathā adhyātmagranthommen bhī svachchhanda honekā jahān̐-
tahān̐ niṣhedh karate hain, isaliye jo bhalī-bhān̐ti unako sune vah to svachchhanda hotā nahīn; parantu
ek bāt sunakar apane abhiprāyase koī svachchhanda ho to granthakā to doṣh hai nahīn, us
jīvakā hī doṣh hai.

tathā yadi jhūṭhe doṣhakī kalpanā karake adhyātmashāstroṅko parḥane-sunanekā niṣhedh karen to

mokṣhamārgakā mūl upadesh to vahān̐ hai; usakā niṣhedh karane se to mokṣhamārgakā niṣhedh hotā hai.
jaise — meghavarṣhā hone par bahutase jīvoṅkā kalyāṇ hotā hai aur kisīko ulṭā nukasān ho,

to usakī mukhyatā karake meghakā to niṣhedh nahīn karanā; usī prakār sabhāmen adhyātma-upadesh
hone par bahutase jīvoṅko mokṣhamārgakī prāpti hotī hai, parantu koī ulṭā pāpamen pravarte, to usakī
mukhyatā karake adhyātmashāstroṅkā to niṣhedh nahīn karanā.

tathā adhyātmagranthonse koī svachchhanda ho; so vah to pahale bhī mithyādr̥uṣhṭi thā, ab

bhī mithyādr̥uṣhṭi hī rahā. itanā hī nukasān hogā ki sugati na hokar kugati hogī. parantu
adhyātma-upadesh na hone par bahut jīvoṅke mokṣhamārgakī prāptikā abhāv hotā hai aur isamen
bahut jīvoṅkā bahut burā hotā hai; isaliye adhyātma-upadeshakā niṣhedh nahīn karanā.

tathā kitane hī jīv kahate hain ki dravyānuyogarūp adhyātma-upadesh hai vah utkr̥uṣhṭa hai;

so uchchadashāko prāpta hon unako kāryakārī hai; nichalī dashāvāloṅko vrat – sanyamādikakā hī upadesh

denā yogya hai.

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āṭhavān̐ adhikār ][ 293

unase kahate hain — jinamatamen yah paripāṭī hai ki pahale samyaktva hotā hai phi ra vrat

hote hain; vah samyaktva sva-parakā shraddhān hone par hotā hai aur vah shraddhān dravyānuyogakā
abhyās karane par hotā hai; isaliye pratham dravyānuyogake anusār shraddhān karake samyagdr̥uṣhṭi ho,
pashchāt charaṇānuyogake anusār vratādik dhāraṇ karake vratī ho. — isaprakār mukhyarūpase to

nichalī dashāmen hī dravyānuyog kāryakārī hai; gauṇarūpase jise mokṣhamārgakī prāpti hotī na jāne
use pahale kisī vratādikakā upadesh dete hain; isaliye ūn̐chī dashāvāloṅko adhyātma-abhyās yogya
hai — aisā jānakar nichalī dashāvāloṅko vahān̐se parāṅmukh honā yogya nahīn hai.

tathā yadi kahoge ki ūn̐che upadeshakā svarūp nichalī dashāvāloṅko bhāsit nahīn hotā.
usakā uttar yah hai — aur to anek prakār kī chaturāī jānen aur yahān̐ mūrkhapanā

pragaṭ karen, vah yogya nahīn hai. abhyās karanese svarūp bhalī-bhān̐ti bhāsit hotā hai, apanī
buddhi anusār thoṛā-bahut bhāsit ho; parantu sarvathā nirudyamī honekā poṣhaṇ karen vah to
jinamārgakā dveṣhī honā hai.

tathā yadi kahoge ki yah kāl nikr̥uṣhṭa hai, isaliye utkr̥uṣhṭa adhyātma-upadeshakī mukhyatā

nahīn karanā.

to unase kahate hain — yah kāl sākṣhāt mokṣha na honekī apekṣhā nikr̥uṣhṭa hai,

ātmānubhavanādik dvārā samyaktvādik honā is kālamen manā nahīn hai; isaliye ātmānubhavanādikake
artha dravyānuyogakā avashya abhyās karanā.

vahī ṣhaṭpāhuṛamen (mokṣhapāhuṛamen) kahā haiḥ –

ajja vi tirayaṇasuddhā appā jhāūṇ janti suraloe.

loyantiyadevattan tattha chuā ṇivvudin janti..77..

arthaḥ – āj bhī triratnase shuddha jīv ātmāko dhyākar svargalokako prāpta hote hain va

laukāntikamen devapanā prāpta karate hain; vahān̐ se chyut hokar mokṣha jāte haĩn. 1bahuri.... isaliye

is kālamen bhī dravyānuyogakā upadesh mukhya chāhiye.

koī kahatā hai — dravyānuyogamen adhyātma-shāstra hain; vahān̐ sva-par bhedavignānādikakā upadesh

diyā vah to kāryakārī bhī bahut hai aur samajhamen bhī shīghra ātā hai; parantu dravya-guṇ-
paryāyādikakā va pramāṇ-nayādikakā va anyamatake kahe tattvādikake nirākaraṇakā kathan kiyā,

1. yahān̐ ‘bahuri’ ke āge 3-4 paṅktiyoṅkā sthān hastalikhit mūl pratimen chhoṛā gayā hai, jisase gnāt hotā

hai ki paṇḍitapravar shrī ṭoḍaramalajī yahān̐ kuchh aur bhī likhanā chāhate the, kintu likh nahīn sake.

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so unake abhyāsase vikalpa visheṣh hote hain aur ve bahut prayās karane par jānanemen āte
hain; isaliye unakā abhyās nahīn karanā.

unase kahate hain — sāmānya jānanese visheṣh jānanā balavān hai. jyon-jyon visheṣh jānatā

hai tyon-tyon vastusvabhāv nirmal bhāsit hotā hai, shraddhān dr̥urḥ hotā hai, rāgādi ghaṭate hain; isaliye
us abhyāsamen pravartanā yogya hai.

is prakār chāron anuyogommen doṣh-kalpanā karake abhyāsase parāṅmukh honā yogya nahīn hai.

vyākaraṇ-nyāyādi shāstroṅkī upayogitā

tathā vyākaraṇ-nyāyādik shāstra hain, unakā thoṛā-bahut abhyās karanā; kyoṅki unake

gnān binā baṛe shāstroṅkā artha bhāsit nahīn hotā. tathā vastukā svarūp bhī inakī paddhati
jānane par jaisā bhāsit hotā hai vaisā bhāṣhādik dvārā bhāsit nahīn hotā; isaliye paramparā
kāryakārī jānakar inakā bhī abhyās karanā; parantu inhīmmen phan̐s nahīn jānā. inakā kuchh
abhyās karake prayojanabhūt shāstroṅke abhyāsamen pravartanā.

tathā vaidyakādi shāstra hain unase mokṣhamārgamen kuchh prayojan hī nahīn hai; isaliye kisī

vyavahāradharmake abhiprāyase binā khedake inakā abhyās ho jāye to upakārādi karanā, pāparūp
nahīn pravartanā; aur inakā abhyās na ho to mat hoo, kuchh bigāṛ nahīn hai.

isaprakār jinamatake shāstra nirdoṣh jānakar upadesh mānanā.

anuyogommen dikhāī denevāle paraspar virodhakā nirākaraṇ

ab, shāstrommen apekṣhādikako na jānanese paraspar virodh bhāsit hotā hai, usakā

nirākaraṇ karate haĩn.

prathamādi anuyogoṅkī āmnāyake anusār yahān̐ jisaprakār kathan kiyā ho, vahān̐

usaprakār jān lenā; anya anuyogake kathanako anya anuyogake kathanase anyathā jānakar
sandeh nahīn karanā. jaise — kahīn to nirmal samyagdr̥uṣhṭike hī shaṅkā, kāṅkṣhā, vichikitsākā abhāv

kahā; kahīn bhayakā āṭhaven guṇasthān paryanta, lobhakā dasaven paryanta, jugupsākā āṭhaven paryanta
uday kahā; vahān̐ viruddha nahīn jānanā. samyagdr̥uṣhṭike shraddhānapūrvak tīvra shaṅkādikakā abhāv
huā hai athavā mukhyataḥ samyagdr̥uṣhṭi shaṅkādi nahīn karatā, us apekṣhā charaṇānuyogamen samyagdr̥uṣhṭike
shaṅkādikakā abhāv kahā hai; parantu sūkṣhmashaktikī apekṣhā bhayādikakā uday aṣhṭamādi guṇasthān
paryanta pāyā jātā hai, isaliye karaṇānuyogamen vahān̐ tak unakā sadbhāv kahā hai. isīprakār
anyatra jānanā.

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āṭhavān̐ adhikār ][ 295

pahale anuyogoṅke upadesh vidhānamen kaī udāharaṇ kahe hain, vah jānanā athavā apanī

buddhise samajh lenā.

tathā ek hī anuyogamen vivakṣhāvash anekarūp kathan karate haĩn. jaise — karaṇānuyogamen

pramādoṅkā sātaven guṇasthānamen abhāv kahā, vahān̐ kaṣhāyādik pramādake bhed kahe; tathā vahān̐
kaṣhāyādikakā sadbhāv dasaven ādi guṇasthān paryanta kahā, vahān̐ viruddha nahīn jānanā; kyoṅki
yahān̐ pramādommen to jin shubhāshubhabhāvoṅke abhiprāy sahit kaṣhāyādik hote hain unakā grahaṇ hai
aur sātaven guṇasthānamen aisā abhiprāy dūr huā hai, isaliye unakā vahān̐ abhāv kahā hai.
tathā sūkṣhmādibhāvoṅkī apekṣhā unhīṅkā dasaven ādi guṇasthānaparyanta sadbhāv kahā hai.

tathā charaṇānuyogamen chorī, parastrī ādi saptavyasanakā tyāg pahalī pratimāmen kahā hai,

tathā vahīn unakā tyāg dūsarī pratimāmen kahā hai, vahān̐ viruddha nahīn jānanā; kyoṅki saptavyasanamen
to chorī ādi kārya aise grahaṇ kiye hain jinase daṇḍādik pātā hai, lokamen ati nindā hotī
hai. tathā vratommen aise chorī ādi tyāg karane yogya kahe hain ki jo gr̥uhasthadharmase viruddha
hote hain va kiñchit lokanindya hote hain — aisā artha jānanā. isīprakār anyatra jānanā.

tathā nānā bhāvoṅkī sāpekṣhatāse ek hī bhāvakā anya-anya prakārase nirūpaṇ karate

haĩn. jaise — kahīn to mahāvratādikako chāritrake bhed kahā, kahīn mahāvratādi hone par bhī

dravyaliṅgīko asanyamī kahā, vahān̐ viruddha nahīn jānanā; kyoṅki samyaggnān sahit mahāvratādik
to chāritra hain aur agnānapūrvak vratādik hone par bhī asanyamī hī hai.

tathā jisaprakār pān̐ch mithyātvommen bhī vinay kahā hai aur bārah prakārake tapommen bhī

vinay kahā hai vahān̐ viruddha nahīn jānanā, kyoṅki jo vinay karaneyogya nahīn hain — unakī bhī

vinay karake dharma mānanā vah to vinay mithyātva hai aur dharmapaddhatise jo vinay karane yogya
hain, unakī yathāyogya vinay karanā so vinay tap hai.

tathā jisaprakār kahīn to abhimānakī nindā kī aur kahīn prashansā kī, vahān̐ viruddha

nahīn jānanā; kyoṅki mān kaṣhāyase apaneko ūn̐chā manavāneke artha vinayādi na kare vah abhimān
nindya hī hai aur nirlobhapanese dīnatā ādi na kare vah abhimān prashansā yogya hai.

tathā jaise kahīn chaturāī kī nindā kī, kahīn prashansā kī vahān̐ viruddha nahīn jānanā;

kyoṅki māyā kaṣhāyase kisīko ṭhaganeke artha chaturāī karen vah to nindya hī hai aur vivek
sahit yathāsambhav kārya karanemen jo chaturāī ho vah shlāghgha hī hai. isīprakār anyatra jānanā.

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tathā ek hī bhāvakī kahīn to usase utkr̥uṣhṭa bhāvakī apekṣhā nindā kī ho aur kahīn

usase hīn bhāvakī apekṣhāse prashansā kī ho vahān̐ viruddha nahīn jānanā. jaise — kisī

shubhakriyākī jahān̐ nindā kī ho vahān̐ to usase ūn̐chī shubhakriyā va shuddhabhāvakī apekṣhā jānanā
aur jahān̐ prashansā kī ho vahān̐ usase nīchī kriyā va ashubhakriyākī apekṣhā jānanā. isī
prakār anyatra jānanā.

tathā isaprakār kisī jīvakī ūn̐che jīvakī apekṣhāse nindā kī ho vahān̐ sarvathā nindā

nahīn jānanā aur kisīkī nīche jīvakī apekṣhāse prashansā kī ho so sarvathā prashansā nahīn jānanā;
parantu yathāsambhav usakā guṇ-doṣh jān lenā.

isīprakār anya vyākhyān jis apekṣhā sahit kiye hon us apekṣhāse unakā artha

samajhanā.

tathā shāstramen ek hī shabdakā kahīn to koī artha hotā hai, kahīn koī artha hotā hai;

vahān̐ prakaraṇ pahichānakar usakā sambhavit artha jānanā. jaise — mokṣhamārgamen samyagdarshan kahā, vahān̐

darshan shabdakā artha shraddhān hai aur upayogavarṇanamen darshan shabdakā artha vastukā sāmānya svarūp
grahaṇamātra hai, tathā indriyavarṇanamen darshan shabdakā artha netra dvārā dekhanā mātra hai. tathā jaise sūkṣhma
aur bādarakā artha — vastuoṅke pramāṇādik kathanamen chhoṭe pramāṇasahit ho usakā nām sūkṣhma aur

baṛe pramāṇasahit ho usakā nām bādar — aisā hotā hai. tathā pudgalaskandhādike kathanamen indriyagamya

na ho vah sūkṣhma aur indriyagamya ho vah bādar — aisā artha hai. jīvādikake kathanamen r̥uddhi ādike

nimitta binā svayamev na ruke usakā nām sūkṣhma aur ruke usakā nām bādar — aisā artha hai.

vastrādikake kathanamen mahīnakā nām sūkṣhma aur moṭekā nām bādar — aisā artha hai.

tathā pratyakṣha shabdakā artha lokavyavahāramen to indriy dvārā jānanekā nām pratyakṣha hai,

pramāṇ bhedommen spaṣhṭa pratibhāsakā nām pratyakṣha hai, ātmānubhavanādimen apanemen avasthā ho usakā
nām pratyakṣha hai. tathā jaise — mithyādr̥uṣhṭike agnān kahā, vahān̐ sarvathā gnānakā abhāv nahīn

jānanā, samyaggnānake abhāvase agnān kahā hai. tathā jisaprakār udīraṇā shabdakā artha jahān̐
devādikake udīraṇā nahīn kahī vahān̐ to anya nimittase maraṇ ho usakā nām udīraṇā hai aur
das karaṇoṅke kathanamen udīraṇākaraṇ devāyuke bhī kahā hai, vahān̐ ūparake niṣhekoṅkā dravya
udayāvalīmen diyā jāye usakā nām udīraṇā hai. isīprakār anyatra yathāsambhav artha jānanā.

tathā ek hī shabdake pūrva shabda joṛanese anek prakār artha hote hain va usī shabdake

anek artha hain; vahān̐ jaisā sambhav ho vaisā artha jānanā. jaise — ‘jīte’ usakā nām ‘jin’

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hai; parantu dharmapaddhatimen karmashatruko jīte usakā nām ‘jin’ jānanā. yahān̐ karmashatru shabdako
pahale joṛanese jo artha hotā hai vah grahaṇ kiyā, anya nahīn kiyā. tathā jaise ‘prāṇ dhāraṇ
kare’ usakā nām ‘jīv’ hai. jahān̐ jīvan-maraṇakā vyavahār- apekṣhā kathan ho vahān̐ to indriyādi
prāṇ dhāraṇ kare vah jīv hai; tathā dravyādikakā nishchay-apekṣhā nirūpaṇ ho vahān̐ chaitanyaprāṇako
dhāraṇ kare vah jīv hai. tathā jaise — samay shabdake anek artha hain; vahān̐ ātmākā nām

samay hai, sarva padārthakā nām samay hai, kālakā nām samay hai, samayamātra kālakā nām samay
hai, shāstrakā nām samay hai, matakā nām samay hai. isaprakār anek arthommen jaisā jahān̐ sambhav
ho vaisā vahān̐ jān lenā.

tathā kahīn to artha-apekṣhā nāmādik kahate hain, kahīn rūrḥi-apekṣhā nāmādik kahate haĩn.

jahān̐ rūrḥi-apekṣhā nāmādik likhe hon vahān̐ unakā shabdārtha grahaṇ nahīn karanā; parantu usakā
jo rūrḥirūp artha ho vahī grahaṇ karanā. jaise — samyaktvādiko dharma kahā vahān̐ to yah jīvako

uttam sthānamen dhāraṇ karatā hai, isaliye isakā nām sārtha hai; tathā dharmadravyakā nām dharma kahā
vahān̐ rūrḥi nām hai, isakā akṣharārtha grahaṇ nahīn karanā; parantu is nāmakī dhārak ek vastu
hai, aisā artha grahaṇ karanā. isī prakār anyatra jānanā.

tathā kahīn shabdakā jo artha hotā ho vah to grahaṇ nahīn karanā, parantu vahān̐ jo

prayojanabhūt artha ho vah grahaṇ karanā. jaise — kahīn kisīkā abhāv kahā ho aur vahān̐

kiñchit sadbhāv pāyā jāye to vahān̐ sarvathā abhāv nahīn grahaṇ karanā; kiñchit sadbhāvako
ginakar abhāv kahā hai — aisā artha jānanā. samyagdr̥uṣhṭike rāgādikakā abhāv kahā, vahān̐

isīprakār artha jānanā. tathā nokaṣhāyakā artha to yah hai ki ‘kaṣhāyakā niṣhedh’; parantu
yah artha grahaṇ nahīn karanā; yahān̐ to krodhādi samān yah kaṣhāy nahīn hai, kiñchit kaṣhāy
hain, isalie nokaṣhāy hain — aisā artha grahaṇ karanā. isīprakār anyatra jānanā.

tathā jaise kahīn kisī yuktise kathan kiyā ho, vahān̐ prayojan grahaṇ karanā. samayasār

kalash1 men yah kahā hai ki ‘‘dhobīke dr̥uṣhṭāntavat parabhāvake tyāgakī dr̥uṣhṭi yāvat pravr̥uttiko prāpta

nahīn huī tāvat yah anubhūti pragaṭ huī’’; so yahān̐ yah prayojan hai ki parabhāvakā tyāg
hote hī anubhūti pragaṭ hotī hai. lokamen kisīke āte hī koī kārya huā ho, vahān̐ aisā
kahate hain ki ‘yah āyā hī nahīn aur yah aisā kārya ho gayā.’ aisā hī prayojan yahān̐
grahaṇ karanā. isīprakār anyatra jānanā.

1. avatarati na yāvadvr̥uttimatyantavegādanavamaparabhāvatyāgadr̥uṣhṭāntadr̥uṣhṭiḥ.

jhaṭiti sakalabhāvairanyadīyairvimuktā svayamiyamanubhūtistāvadāvirbabhūva..29..

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tathā jaise kahīn kuchh pramāṇādik kahe hon, vahān̐ vahī nahīn mān lenā, parantu prayojan

ho vah jānanā. gnānārṇav1 men aisā kahā hai — ‘is kālamen do-tīn satpuruṣh hain’; so niyamase

itane hī nahīn hain, parantu yahān̐ ‘thoṛe hain’ aisā prayojan jānanā. isī prakār anyatra jānanā.

isī rīti sahit aur bhī anek prakār shabdoṅke artha hote hain, unako yathāsambhav

jānanā, viparīt artha nahīn jānanā.

tathā jo upadesh ho, use yathārtha pahichānakar jo apane yogya upadesh ho use aṅgīkār

karanā. jaise — vaidyak shāstrommen anek auṣhadhiyān̐ kahī hain, unako jāne; parantu grahaṇ unhīṅkā

kare jinase apanā rog dūr ho. apaneko shītakā rog ho to uṣhṇa auṣhadhikā hī grahaṇ
kare, shītal auṣhadhikā grahaṇ na kare; yah auṣhadhi auroṅko kāryakārī hai, aisā jāne.
usīprakār jainashāstrommen anek upadesh hain, unhen jāne; parantu grahaṇ usīkā kare jisase apanā
vikār dūr ho jāye. apaneko jo vikār ho usakā niṣhedh karanevāle upadeshako grahaṇ kare,
usake poṣhak upadeshako grahaṇ na kare; yah upadesh auroṅko kāryakārī hai, aisā jāne.

yahān̐ udāharaṇ kahate hain — jaise shāstrommen kahīn nishchayapoṣhak upadesh hai, kahīn vyavahārapoṣhak

upadesh hai. vahān̐ apaneko vyavahārakā ādhikya ho to nishchayapoṣhak upadeshakā grahaṇ karake
yathāvat pravarte aur apaneko nishchayakā ādhikya ho to vyavahārapoṣhak upadeshakā grahaṇ karake
yathāvat pravarte. tathā pahale to vyavahārashraddhānake kāraṇ ātmagnānase bhraṣhṭa ho rahā thā, pashchāt
vyavahār upadeshakī hī mukhyatā karake ātmagnānakā udyam na kare; athavā pahale to nishchayashraddhānake
kāraṇ vairāgyase bhraṣhṭa hokar svachchhandī ho rahā thā, pashchāt nishchay upadeshakī hī mukhyatā karake
viṣhay-kaṣhāyakā poṣhaṇ karatā hai. isaprakār viparīt upadesh grahaṇ karanese burā hī hotā hai.

tathā jaise ātmānushāsan2 men aisā kahā hai ki ‘‘tū guṇavān hokar doṣh kyon lagātā

hai? doṣhavān honā thā to doṣhamay hī kyon nahīn huā?’’ so yadi jīv āp to guṇavān
ho aur koī doṣh lagatā ho vahān̐ vah doṣh dūr karaneke liye us upadeshako aṅgīkār karanā.
tathā āp to doṣhavān hai aur is upadeshakā grahaṇ karake guṇavān puruṣhoṅko nīchā dikhalāye

1. duḥpragnābalaluptavastunichayā vignānashūnyāshayāḥ.

vidyante pratimandiran nijanijasvārthodyatā dehinaḥ..
ānandāmr̥utasindhushīkarachayairnirvāpya janmajvaran.
ye muktervadanenduvīkṣhaṇaparāste santi dvitrā yadi..24..

2. he chandramaḥ kimiti lāñchhanavānabhūstvan. tadvān bhaveḥ kimiti tanmay ev nābhūḥ.

kin jyotsnayā malamalan tav ghoṣhayantyā. svarbhāvannanu tathā sati nā‘si lakṣhyaḥ..140..

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āṭhavān̐ adhikār ][ 299

to burā hī hogā. sarvadoṣhamay honese to kiñchit doṣharūp honā burā nahīn hai, isaliye tujhase
to vah bhalā hai. tathā yahān̐ yah kahā hai ki ‘‘tū doṣhamay hī kyon nahīn huā?’’ so
yah to tarka kiyā hai, kahīn sarvadoṣhamay honeke artha yah upadesh nahīn hai. tathā yadi guṇavānakī
kiñchit doṣh hone par nindā hai to sarva doṣharahit to siddha hain; nichalī dashāmen to koī guṇ
hotā hī hai.

yahān̐ koī kahe — aisā hai to ‘‘muniliṅg dhāraṇ karake kiñchit parigrah rakhe vah bhī

nigod jātā hai’’ — aisā ṣhaṭpāhuṛ1 men kaise kahā hai?

uttaraḥ – ūn̐chī padavī dhāraṇ karake us padamen sambhavit nahīn hain aise nīche kārya kare

to pratignābhaṅgādi honese mahādoṣh lagatā hai aur nīchī padavīmen vahān̐ sambhavit aise guṇ-doṣh
hon, vahān̐ usakā doṣh grahaṇ karanā yogya nahīn hai — aisā jānanā.

tathā upadeshasiddhāntaratnamālā2 men kahā hai — ‘āgnānusār upadesh denevālekā krodh bhī

kṣhamākā bhaṇḍār hai’; parantu yah upadesh vaktāko grahaṇ karane yogya nahīn hai. is upadeshase
vaktā krodh karatā rahe to usakā burā hī hogā. yah upadesh shrotāoṅke grahaṇ karane yogya
hai. kadāchit vaktā krodh karake bhī sachchā upadesh de to shrotā guṇ hī māneṅge. isīprakār
anyatra jānanā.

tathā jaise kisīko ati shītāṅg rog ho, usake artha ati uṣhṇa rasādik auṣhadhiyān̐

kahī hain; un auṣhadhiyoṅko jisake dāh ho va tuchchha shīt ho vah grahaṇ kare to duḥkh hī
pāyegā. isīprakār kisīke kisī kāryakī ati mukhyatā ho usake artha usake niṣhedhakā ati
khīñchakar upadesh diyā ho; use jisake us kāryakī mukhyatā na ho va thoṛī mukhyatā ho
vah grahaṇ kare to burā hī hogā.

yahān̐ udāharaṇ — jaise kisīke shāstrābhyāsakī ati mukhyatā hai aur ātmānubhavakā udyam

hī nahīn hai, usake artha bahut shāstrābhyāsakā niṣhedh kiyā hai. tathā jisake shāstrābhyās
nahīn hai va thoṛā shāstrābhyās hai, vah jīv us upadeshase shāstrābhyās chhoṛ de aur ātmānubhavamen
upayog na rahe tab usakā to burā hī hogā.

1jahajāyarūvasariso tilatusamettan ṇa gihadi hatthesu.
jai lei appabahuyan tatto puṇ jāi ṇiggodam..18.. (sūtrapāhuṛ)

2. rosovi khamākoso suttan bhāsant jassaṇadhaṇasya.

ussutteṇ khamāviy dos mahāmoh āvāso..14..

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tathā jaise kisīke yagna – snānādi dvārā hinsāse dharma mānanekī mukhyatā hai, usake artha —

‘yadi pr̥ithvī ulaṭ jāye tab bhī hinsā karanese puṇyaphal nahīn hotā’ — aisā upadesh diyā hai.

tathā jo jīv pūjanādi kāryon dvārā kiñchit hinsā lagātā hai aur bahut puṇya upajātā hai,
vah jīv is upadeshase pūjanādi kārya chhoṛ de aur hinsārahit sāmāyikādi dharmamen lage nahīn
tab usakā to burā hī hogā. isīprakār anyatra jānanā.

tathā jaise koī auṣhadhi guṇakārī hai; parantu apaneko jab tak us auṣhadhise hit

ho tab tak usakā grahaṇ kare; yadi shīt miṭāne par bhī uṣhṇa auṣhadhikā sevan karatā hī
rahe to ulṭā rog hogā. usīprakār koī dharmakārya hai; parantu apaneko jab tak us dharmakāryase
hit ho tab tak usakā grahaṇ kare; yadi uchcha dashā hone par nichalī dashā sambandhī dharmake
sevanamen lage to ulṭā vikār hī hogā.

yahān̐ udāharaṇ — jaise pāp miṭāneke artha pratikramaṇādi dharmakārya kahe hain; parantu

ātmānubhav hone par pratikramaṇādikā vikalpa kare to ulṭā vikār barḥegā; isīse samayasāramen
pratikramaṇādikako viṣh kahā hai. tathā jaise avratīko karane yogya prabhāvanādi dharmakārya kahe
hain, unhen vratī hokar kare to pāp hī bān̐dhegā. vyāpārādi ārambha chhoṛakar chaityālayādi kāryoṅkā
adhikārī ho yah kaise banegā? isīprakār anyatra bhī jānanā.

tathā jaise pākādik auṣhadhiyān̐ puṣhṭakārī hain, parantu jvaravān unhen grahaṇ kare to mahādoṣh

utpanna ho; usīprakār ūn̐chā dharma bahut bhalā hai, parantu apane vikārabhāv dūr na hon aur
ūn̐che dharmakā grahaṇ kare to mahān doṣh utpanna hogā. yahān̐ udāharaṇ — jaise apanā ashubh

vikār bhī nahīn chhūṭā ho aur nirvikalpa dashāko aṅgīkār kare to ulṭā vikār barḥegā;
tathā bhojanādi viṣhayommen āsakta ho aur ārambhatyāgādi dharmako aṅgīkār kare to doṣh hī
utpanna hogā. tathā jaise vyāpārādi karanekā vikār to chhūṭe nahīn aur tyāgake bheṣharūp dharma
aṅgīkār kare to mahān doṣh utpanna hogā. isīprakār anyatra jānanā.

isī prakār aur bhī sachche vichārase upadeshako yathārtha jānakar aṅgīkār karanā. bahut

vistār kahān̐ tak kahen; apaneko samyaggnān hone par svayam hī ko yathārtha bhāsit hotā hai.
upadesh to vachanātmak hai tathā vachan dvārā anek artha yugapat nahīn kahe jāte; isaliye upadesh
to ek hī arthakī mukhyatāsahit hotā hai.

tathā jis arthakā jahān̐ varṇan hai, vahān̐ usīkī mukhyatā hai, dūsare arthakī vahīn mukhyatā

kare to donon upadesh dr̥urḥ nahīn hoṅge; isaliye upadeshamen ek arthako dr̥urḥ kare; parantu sarva
jinamatakā chihna syādvād hai aur ‘syāt’ padakā artha ‘kathañchit’ hai; isaliye jo upadesh ho

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use sarvathā nahīn jān lenā. upadeshake arthako jānakar vahān̐ itanā vichār karanā ki yah
upadesh kis prakār hai, kis prayojan sahit hai, kis jīvako kāryakārī hai? ityādi vichār
karake usakā yathārtha artha grahaṇ kare. pashchāt apanī dashā dekhe. jo upadesh jisaprakār
apaneko kāryakārī ho use usī prakār āp aṅgīkār kare; aur jo upadesh jānane yogya
hī ho to use yathārtha jān le. isaprakār upadeshake phalako prāpta kare.

yahān̐ koī kahe – jo tuchchhabuddhi itanā vichār na kar sake vah kyā kare?

uttaraḥ – jaise vyāpārī apanī buddhike anusār jisamen samajhe so thoṛā yā bahut vyāpār kare,

parantu naphā-nukasānakā gnān to avashya honā chāhiye. usīprakār vivekī apanī buddhike anusār
jisamen samajhe so thoṛā yā bahut upadeshako grahaṇ kare, parantu mujhe yah kāryakārī hai, yah kāryakārī
nahīn hai – itanā to gnān avashya honā chāhiye. so kārya to itanā hai ki yathārtha shraddhān-gnān karake

rāgādi ghaṭānā. so yah kārya apanā siddha ho usī upadeshakā prayojan grahaṇ kare; visheṣh gnān
na ho to prayojanako to nahīn bhūle; itanī sāvadhānī avashya honā chāhiye. jisamen apane hitakī
hāni ho, usaprakār upadeshakā artha samajhanā yogya nahīn hai.

isaprakār syādvādadr̥uṣhṭi sahit jainashāstroṅkā abhyās karanese apanā kalyāṇ hotā hai.
yahān̐ koī prashna kare – jahān̐ anya-anya prakār sambhavit hon vahān̐ to syādvād sambhav

hai; parantu ek hī prakārase shāstramen paraspar virodh bhāsit ho vahān̐ kyā karen? jaise –

prathamānuyogamen ek tīrthaṅkarake sāth hajāron mokṣha gaye batalāye hain; karaṇānuyogamen chhah mahinā
āṭh samayamen chhah sau āṭh jīv mokṣha jāte hain – aisā niyam kahā hai. prathamānuyogamen aisā

kathan kiyā hai ki dev-devāṅganā utpanna hokar phi ra marakar sāth hī manuṣhyādi paryāyamen utpanna
hote haĩn. karaṇānuyogamen devakī āyu sāgarompramāṇ aur devāṅganākī āyu palyompramāṇ kahī
hai. — ityādi vidhi kaise milatī hai?

uttaraḥ – karaṇānuyogamen jo kathan hai vah to tāratamya sahit hai aur anya anuyogamen

kathan prayojanānusār hai; isaliye karaṇānuyogakā kathan to jis prakār kiyā hai usī prakār
hai; auroṅke kathanakī jaise vidhi mile vaise milā lenā. hajāron muni tīrthaṅkarake sāth mokṣha
gaye batalāye, vahān̐ yah jānanā ki ek hī kālamen itane mokṣha nahīn gaye hain, parantu jahān̐
tīrthaṅkar gamanādi kriyā miṭākar sthir hue, vahān̐ unake sāth itane muni tiṣhṭhe, phi ra āge-
pīchhe mokṣha gaye. isaprakār prathamānuyog aur karaṇānuyogakā virodh dūr hotā hai. tathā dev-
devāṅganā sāth utpanna hue, phi ra devāṅganāne chayakar bīchamen anya paryāyen dhāraṇ kīn, unakā prayojan

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302 ] [ mokṣhamārgaprakāshak

na jānakar kathan nahīn kiyā. phi ra ve sāth manuṣhyaparyāyamen utpanna hue. isaprakār vidhi
milānese virodh dūr hotā hai. isīprakār anyatra vidhi milā lenā.

phi ra prashna hai ki isaprakārake kathanommen bhī kisī prakār vidhi milatī hai. parantu

kahīn nemināth svāmīkā saurīpuramen, kahīn dvārāvatīmen janma kahā; tathā rāmachandrādikakī kathā anya-
anya prakārase likhī hai ityādi; ekendriyādiko kahīn sāsādan guṇasthān likhā, kahīn nahīn
likhā ityādi; – in kathanoṅkī vidhi kisaprakār milegī?

uttaraḥ – isaprakār virodh sahit kathan kāladoṣhase hue haĩn. is kālamen pratyakṣhagnānī

va bahushrutoṅkā to abhāv huā aur alpabuddhi granth karaneke adhikārī hue unako bhramase koī
artha anyathā bhāsit huā usako aise likhā; athavā is kālamen kitane hī jainamatamen bhī
kaṣhāyī hue hain so unhonne koī kāraṇ pākar anyathā kathan likhe haĩn. isaprakār anyathā
kathan hue, isaliye jainashāstrommen virodh bhāsit hone lagā.

jahān̐ virodh bhāsit ho vahān̐ itanā karanā ki yah kathan karanevāle bahut prāmāṇik

hain yā yah kathan karanevāle bahut prāmāṇik hain? aise vichār karake baṛe āchāryādikoṅkā kahā
huā kathan pramāṇ karanā. tathā jinamatake bahut shāstra hain unakī āmnāy milānā. jo
kathan paramparā āmnāyase mile us kathanako pramāṇ karanā. is prakār vichār karane par bhī
satya-asatyakā nirṇay na ho sake to ‘jaise kevalīko bhāsit hue hain vaise pramāṇ hain’ aisā
mān lenā, kyoṅki devādikakā va tattvoṅkā nirdhār hue binā to mokṣhamārga hotā nahīn hai.
usakā to nirdhār bhī ho sakatā hai, isaliye koī unakā svarūp viruddha kahe to āpako
hīe bhāsit ho jāyegā. tathā anya kathanakā nirdhār na ho, yā sanshayādi rahen, yā anyathā
bhī jānapanā ho jāye; aur kevalīkā kahā pramāṇ hai — aisā shraddhān rahe to mokṣhamārgamen vighna

nahīn hai, aisā jānanā.

yahān̐ koī tarka kare ki jaise nānāprakārake kathan jinamatamen kahe hain vaise anyamatamen

bhī kathan pāye jāte haĩn. so apane matake kathanakā to tumane jis-tisaprakār sthāpan kiyā
aur anyamatamen aise kathanako tum doṣh lagāte ho? yah to tumhen rāg-dveṣh hai?

samādhānaḥ – kathan to nānāprakārake hon aur ek hī prayojanakā poṣhaṇ karen to koī

doṣh nahīn, parantu kahīn kisī prayojanakā aur kahīn kisī prayojanakā poṣhaṇ karen to doṣh
hī hai. ab, jinamatamen to ek rāgādi miṭānekā prayojan hai; isaliye kahīn̐ bahut rāgādi
chhuṛākar thoṛe rāgādi karāneke prayojanakā poṣhaṇ kiyā hai, kahīn sarva rāgādi miṭāneke prayojanakā

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