Ratnakarandaka Shravakachara

SR No.: 010669
Original Sutra Author: N/A
Author: Jugalkishor Mukhtar
Publisher: Manikchand Digambar Jain Granthamala Samiti
Publication Year: 1982
Total Pages: 456
Language: Hindi, Sanskrit
Classification: Book_Devnagari
File Size: 7 MB

Page 375

ज्ञानाधिकारो द्वितीयः।
अथ दर्शनरूपं धर्म व्याख्याय ज्ञानरूपं तं व्याख्यातुमाहः
अन्यूनमनतिरिक्तं याथातथ्यं विना च विपरीतात् । निःसन्देहं वेद यदाहुस्तज्ज्ञानमागमिनः ॥१॥ 'वेद' वेत्ति । 'यत्तदाहुर्बुवते । 'ज्ञान' 'भावश्रुतरूपं' । के ते? 'आगामिनः' आगमज्ञाः । कथं वेद ? 'निःसन्देहं' निःशंसयं यथा भवति तथा । 'विना च विपरीतात्' विपरीताद्विपर्ययाद्विनैव विपर्ययव्यवच्छेदेनेत्यर्थः । तथा 'अन्यून' परिपूर्ण सकलं वस्तुस्वरूपं यद्वेद 'तद्ज्ञानं न न्यूनं विकलं तत्स्वरूपं यद्वेद, तर्हि जीवादिवस्तुस्वरूपेऽविद्यमानमपि सर्वथा नित्यत्वक्षणिकत्वाद्वैतादिरूपं कल्पयित्वा यद्वेत्ति तदधिकाथै विदित्वा ज्ञानं भविष्यतीत्यत्राह-'अनतिरिक्तं ' वस्तुस्वरूपादनतिरिक्तमनाधिकं यद्वेद तज्ज्ञानं न पुनस्तद्वत्स्वरूपादधिकं कल्पनाशिल्पिकल्पितं यद्वेद । एवं चैतद्विशेषणचतुष्टयसामर्थ्याद्यथाभूतार्थवेदकत्वं तस्य संभवति तदर्श यति-याथातथ्यं यथावस्थितवस्तुस्वरूपं यद्वेद तद्ज्ञानं भावश्रुतं । यद्रूपस्यैव ज्ञानस्य जीवाद्यशेषार्थानामशेषविशेषतः केवलज्ञानवत् साकल्येन स्वरूपप्रकाशनसामर्थ्यसम्भवात् । तदुक्तं:- .
स्याद्वादकेवलज्ञाने सर्वतत्वप्रकाशने भेदः साक्षादसाक्षाच्च वस्त्वन्यतमं भवेत् ॥ १॥ इति ।
अतस्तदेवानुधर्मत्वेनाभिप्रेयं । भेदात्तस्यैव मुख्यतो मूलकारणभूततया स्वर्गापवर्गसाधनसामर्थ्यसंभवात् ॥१॥
१ विदितत्वात् ग।

Translation AI Generated

## The Second Chapter on the Right to Knowledge

Now, to explain the nature of Dharma, which is in the form of perception, and to explain the nature of knowledge, it is said:

**That which is complete, without excess, and true, without contradiction, is known without doubt by those who have attained knowledge.** (1)

**"Veda"** means "to know". **"Yat tad ahur"** means "that which is said". **"Jnana"** means "knowledge in the form of perception and scripture". **"Aagaminah"** means "those who have attained knowledge". How do they know? **"Nissandeham"** means "without doubt", as it is. **"Vina cha vipreetat"** means "without contradiction", without any contradiction, meaning that it is free from contradiction. Similarly, **"Anyoon"** means "complete", the whole essence of the object. **"Tad jnana na nyoonam"** means "that knowledge is not incomplete", it is not lacking in any way. **"Vikalam tat swaroopam yad veda"** means "that which knows the true nature of the object". **"Tarhi jeevaadi vastu swaroope avidyamanam api sarvatha nityatva kshanikatvadvaitaadi roopam kalpayitva yad vetti tad adhika athai viditva jnana bhavishyati"** means "If it knows the true nature of the object, then it will know more than that, even if it is not present in the nature of the soul and other objects, by imagining the eternal, the momentary, the non-dual, etc." **"Anatiriktam"** means "not exceeding", not exceeding the true nature of the object. **"Yad veda tad jnana na punar tad vat swaroopaad adhikam kalpana shilpi kalpitam yad veda"** means "That which knows is not exceeding the true nature of the object, it is not something imagined by the mind". Thus, due to the power of these four qualifications, it is possible for it to be the knower of the true meaning. **"Yathaabhootartha vedakatvam tasya sambhavati tadarshayati"** means "It shows that it is possible for it to be the knower of the true meaning". **"Yathaatathya"** means "true", the true nature of the object as it is. **"Yad veda tad jnana bhavashrut"** means "That which knows is knowledge in the form of perception and scripture".

Because the nature of knowledge itself has the power to reveal the true nature of all objects, including the soul, in its entirety, just like perfect knowledge. This is stated:

**"In perfect knowledge, there is a difference in the revelation of all truths, whether it is direct or indirect, and the object is either one or the other."** (1)

Therefore, it is to be understood as the same as Dharma. Because of this difference, it has the power to achieve heaven and liberation, as it is the main and fundamental cause. (1)

1. Known from the text.