Panchastikay

SR No.: 090326
Original Sutra Author: Kundkundacharya
Author: Shreelal Jain Vyakaranshastri
Publisher: Bharat Varshiya Anekant Vidwat Parishad
Total Pages: 421
Language: Hindi, Sanskrit
Classification: Book_Devnagari, Philosophy, & Religion
File Size: 11 MB

Page 106

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षड्द्रव्य - पंचास्तिकायवर्णन
इत्यादि सूत्र एक है । फिर मति आदि पांच ज्ञानोंके व्याख्यानके लिये : मदिणाण' इत्यादि पाठक्रमसे सूत्र पांच हैं। फिर तीन प्रकारके अज्ञानके क्रमके लिये 'मिच्छत्ता अण्णाणं' इत्यादि सूत्र एक है । इस तरह ज्ञानोपयोगके सात सूत्र हैं ।
आगे चक्षु आदि दर्शनोपयोग चारको कहनेकी मुख्यतासे 'दंसणमवि' इत्यादि सूत्र एक है । इस तरह ज्ञानोपयोग दर्शनोपयोगके अधिकारकी गाथाको लेकर पांच अंतर स्थलोंसे नव गाथाएं हैं। आगे दश गाथाओं तक व्यवहारसे जीव और ज्ञानमें संज्ञा लक्षण प्रयोजनादिकी अपेक्षा प्रभेद होने पर भी निश्चयनयसे प्रदेशोंकी और अस्तित्वकी अपेक्षासे नैयायिकोंके लिये इस ज्ञान और जीवका अभेद स्थापना करते हैं जैसे अग्नि और उष्णताका है। यहाँ जी और का भेद संज्ञा प्रयोजनोंकी अपेक्षासे कहा जाता है। जीव द्रव्यकी जीव ऐसी संज्ञा है, ज्ञानगुणकी ज्ञान ऐसी संज्ञा है । चारों प्राणोंसे जी रहा है, जीवेगा व जी चुका है सो जीव है। यह जीवद्रव्यका लक्षण है। जिससे पदार्थ जाने जावें यह ज्ञान गुणका लक्षण है । जीव द्रव्यका प्रयोजन बन्ध तथा मोक्षकी पर्यायोंमें परिणमन करते हुए भी नाश न होना है। ज्ञान गुणका प्रयोजन पदार्थको जाननेमात्र ही है । इस तरह संक्षेपसे जीव और ज्ञानके भिन्न-भिन्न संज्ञा, लक्षण प्रयोजन जानने योग्य हैं ।
i
इन दश गाथाओंके मध्यमें जीव और ज्ञानका अभेद संक्षेपसे स्थापनके लिये 'ण विअप्यदि' इत्यादि सूत्र तीन हैं। फिर द्रव्य और गुणोंका अभेद होनेपर भी नाम आदि की अपेक्षा भेद हैं ऐसा समर्थन करते हुए 'ववदेसा' इत्यादि गाथाऐं तीन हैं, फिर एक क्षेत्रमें रहनेवाले गुण और द्रव्य जो परस्पर अयुतसिद्ध है अर्थात् कभी मिले नहीं अर्थात् जिनका अभेद सिद्ध है व जो परस्पर अमिट आधार आधेयरूप हैं, उन गुण और द्रव्यरूप भिन्नभिन्न जीवादि पदार्थोंमें परस्पर प्रदेश भेद है तो भी आत्मा और ज्ञानका प्रदेश भेद नहीं है । आत्मायें ज्ञान है जैसे तंतुओंमें पदपना है । इत्यादि जो सम्बन्ध है कि यह इसमें है सो समवाय सम्बन्ध कहलाता है । नैयायिकमतमें इसी समवायका निषेध है इसके बतानेके लिये 'ण हि सो समवायाहिं" इत्यादि सूत्र दो हैं। फिर गुण और गुणीमें किसी अपेक्षा अभेद हैं इस सम्बन्धमें दृष्टांत दाष्टन्तिका व्याख्यान करनेके लिये 'वण्णरस' इत्यादि सूत्र दो हैं । दृष्टांतका लक्षण कहते हैं। 'दृष्टौ अंतौ धर्मों स्वभाव अग्निधूमयोः इव साध्यसाधकयोः वादिप्रतिवादिभ्यां कर्तृभूताभ्याम् अविवादेन यत्र वस्तुनि स दृष्टांतः" इति अर्थात् अग्निमें धूमकी तरह जिस पदार्थमें साध्य साधकके स्वभाव वादी प्रतिवादीको बिना किसी विरोध या विवादके दिखलाई पड़े सो दृष्टांत है । संक्षेपसे जैसे दृष्टांत लक्षण है वैसे दान्तिका लक्षण है । इस तरह पहले कहीं नव गाथाओंमें स्थल पांच तथा यहाँ दश गाथाओंमें स्थल

Translation AI Generated

## Translation:

**102**
**Six Substances - Description of Five Astikayas**

The sutra "**Ityadi**" is one. Then, for the explanation of the five types of knowledge, beginning with "**Matinaan**", there are five sutras. Then, for the sequence of three types of ignorance, there is one sutra, "**Micchatta Annaan**". In this way, there are seven sutras for the use of knowledge.

Further, for the four types of perception, beginning with "**Darshanam Avi**", there is one sutra. In this way, there are nine verses in five different locations, taking into account the authority of the knowledge and perception. Further, up to ten verses, even though there is a difference in the designation, characteristics, purpose, etc., of the living being and knowledge in terms of practice, the non-dualistic nature of knowledge and the living being is established for the Naiyayikas from the perspective of the regions and existence, just like fire and heat. Here, the difference between "**Ji**" and "**Ka**" is mentioned from the perspective of designation and purpose. "**Jiva**" is the designation for the living being, which is a substance, and "**Gyan**" is the designation for the knowledge, which is a quality. The living being is alive through the four breaths, and the one who lives, will live, or has lived is a living being. This is the characteristic of the living being substance. The characteristic of the knowledge quality is that it is the means by which objects are known. The purpose of the living being substance is to not be destroyed while undergoing transformations in the cycles of bondage and liberation. The purpose of the knowledge quality is only to know objects. In this way, it is important to know the different designations, characteristics, and purposes of the living being and knowledge in brief.

**i**

In the middle of these ten verses, there are three sutras, "**Na Viapyad**", etc., to establish the non-dualistic nature of the living being and knowledge in brief. Then, there are three verses, "**Vavadesa**", etc., supporting the idea that even though there is non-duality between substance and qualities, there is a difference in terms of name, etc. Then, the qualities and substances residing in one region, which are mutually inseparable, i.e., never separated, i.e., whose non-duality is established, and which are mutually inseparable, non-eradicable, and supporting each other, have a difference in regions in the different living beings, etc., which are in the form of qualities and substances, but there is no difference in regions between the soul and knowledge. The soul is knowledge, just like the fiber is the plant. This relationship, that this is in that, is called the **Samavaya** relationship. In the Naiyayika view, this **Samavaya** is denied. To explain this, there are two sutras, "**Na Hi So Samavayahin**", etc. Then, there are two sutras, "**Vannaras**", etc., to explain the example and counter-example in relation to the non-duality between the quality and the qualified in some respect. The characteristic of the example is stated: "**Dristau Antau Dharmon Swabhaav Agni Dhumyo: Iva Sadhya Sadhakayo: Vadi Prativadibyam Kartribhutabhyam Avivaadein Yatra Vastuni Sa Dristanta:**" i.e., the example is that object in which the nature of the object and the proof is seen without any contradiction or dispute by the proponent and opponent, just like smoke in fire. Briefly, just as there is a characteristic of the example, there is also a characteristic of the counter-example. In this way, there are five locations in the previous nine verses and ten locations here in these ten verses.