Gommatsara Jivkand

SR No.: 090177
Original Sutra Author: N/A
Author: Nemichandra Siddhant Chakravarti, Jawaharlal Shastri
Publisher: Raghunath Jain Shodh Sansthan Jodhpur
Total Pages: 833
Language: Hindi
Classification: Book_Devnagari, Philosophy, Religion, & Principle
File Size: 22 MB

Page 437

माथा ३१६-३२२
ज्ञानमार्गणा/४०३ शङ्का--अक्षरश्रुतज्ञान के ऊपर छह प्रकार की वृद्धि द्वारा श्रुतज्ञान की वृद्धि क्यों नहीं होती?
समाधान नहीं, क्योंकि अक्षरजान सकल श्रुतज्ञान के संख्यातवें भाग प्रमामा होता है। अतः उसके उत्पन्न होने पर संख्यात भाग वृद्धि और संख्यात गुण वृद्धि ही होती है । छह प्रकार की वृद्धियाँ नहीं होती, क्योंकि एक अक्षर रूप ज्ञान के द्वारा जिसे बल की प्राप्ति हुई है, उसके छह प्रकार की वृद्धि के मानने में विरोध पाता है।
इसके ग्रागे स्वयं ग्रन्थकार पर्याय, पावरमारा कापिसानी का साया पास्थान नतिसद्धियों का गाथानों द्वारा कथन करेंगे; इसलिए यहाँ पर उनका कथन नहीं किया गया है।
पर्यायज्ञान का स्वरूप सहमणिगोदअपज्जत्तयस्स जादस्स पढमसमयम्हि । हववि हु सवजहणं रिगच्चुग्घाई णिरावरणम् ॥३१॥ सुहमणि, गोवअपज्जत्तगेसु सगसंभवेस भमिकरण । चरिमापुण्णतिवक्काणादिमवक्कट्टियेय हवे ॥३२०॥ सुहमणिगोवअपज्जत्तयस्स जादस्स पढमसमयम्हि । फासिदिय-मदिपुव्वं सुदरगाणं लखिमक्खरयं ॥३२१॥ गदरि विसेसं जाणे सुहमजहणं तु पज्जयं पारणं ।
पज्जायावरणं पुरण तदरणंतरणाणभेदम्हि ॥३२२॥ गाथार्थ- सुक्ष्म निगोदिया लब्ध्यपर्याप्त अपने ६११ भवों में भ्रमग करके अन्तिम ६१२वें लण्यपर्याप्त भव में तीन मोड़े लेकर उत्पन्न होने वाले सूक्ष्म निगोदिया जीव के उत्पन्न (उत्पाद) के प्रश्रम समय में अर्थात् प्रथम मोड़े में सर्व जघन्य नित्य-उद्घाटित निरावररण स्पर्शन-इन्द्रियजन्य-मतिज्ञानपूर्वक लब्ध्यक्षर श्रतज्ञान होता है। सूक्ष्म निगोदिया लब्ध्यपप्ति के इस जघन्यज्ञान से पर्यायज्ञान में इतनी विशेषता है कि पर्यायज्ञानावरण के कारण वह पर्यायज्ञान और उसके आगे के ज्ञानभेद सावरण हैं अर्थात् लब्ध्यक्ष र ज्ञान की तरह नित्य-उद्घाटित नहीं हैं ।। ३१६-३२२।।
विशेषार्थ-पर्याय श्रुतज्ञान के सम्बन्ध में धवलग्रन्थ में दो मत पाये जाते हैं। वर्गणा खण्ड में इस प्रकार कथन किया गया है--"नाश के बिना एक स्वरूप से अबस्थित रहने से केवलज्ञान "अक्षर" संजक है। क्योंकि उसमें वृद्धि और हानि नहीं होती। द्रव्यार्थिक नय की अपेक्षा सूक्ष्म निगोद लब्ध्यपर्याप्तक का ज्ञान भी वही है, इसलिए यह ज्ञान भी अक्षर है। यह ज्ञान निरावरण है, क्योंकि अक्षर का (केवल ज्ञान का) अनन्तवाँ भाग नित्य उद्घाटित रहता है अथवा इसके प्रावृत होने पर जीव के प्रभाव का प्रसंग पाता है। इस लब्ध्यक्षर ज्ञान में सब जीबराशि का भार देने पर सब
१. प.पु. १३ पृ. २६७-२६८ । २. मुद्रित पुस्तकों में इस गाथा की क्रम संध्या ३१६ है किन्तु प्रकरण की अपेक्षा यह गाथा ३२२ होनी चाहिए । इस कारण क्रम में परिवर्तन किया गया है ।

Translation AI Generated

Head 316-322
Why does knowledge not increase through six types of growth on top of the knowledge of the letters?
Solution: No, because the knowledge of the letters is a part of the total knowledge. Therefore, when it arises, there is only an increase in the number of parts and an increase in the number of qualities. There are no six types of growth, because the knowledge of the letters, which has gained strength through one form of knowledge, contradicts the belief in six types of growth.
Further, the author himself will state the meaning of the word "paryaya" through the verses of "pavaramara", "kapisani", "saya", "pasthan", "nati", and "sadhi"; therefore, it is not mentioned here.
The nature of the knowledge of "paryaya" is as follows:
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the cause of their birth. The last "punnattivakkana" is the cause of the first "vakkattiye" (320)
"In the first moment of the birth of the knowledge of "suhamani" and "govapajjatta", it is revealed to all beings, free from any covering." (31)
"In the case of "suhamani" and "govapajjatta", the knowledge of the "sagasanbhava" is the