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 116

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षड्द्रव्य-पंचास्तिकायवर्णन अथ मतं-सर्वज्ञाभावे दूषणं दत्तं भवद्भिस्तर्हि सर्वज्ञसद्भावे किं प्रमाणं? तत्र प्रमाणं कथ्यते-अस्ति सर्वज्ञ: पूर्वोक्तप्रकारेण बाधकप्रमाणाभावात् स्वसंवेद्यसुखदुःखादिवदिति, अथवा द्वितीयमनुमानप्रमाणं कथ्यते। तद्यथा-सूक्ष्मा व्यवहितदेशांतरितकालान्तरितस्वभावांतरितार्था धर्मिणः कस्यापि पुरुषविशेषस्य प्रत्यक्षा भवंतीतिसाध्यो धर्मः । कस्माद्धेतो: ? अनुमानविषयत्वात्, यद्यदनुमानविषयं तत्तत्कस्यापि प्रत्यक्षं दृष्टं यथाग्न्यादि। अनुमानविषयाश्चैते तस्मात्कस्यापि प्रत्यज्ञा भवंतीति । यद्यन्न कस्यापि प्रत्यज्ञं तत्तन्नानुमानविषयं यथा खपुष्पादि अनुमानविषयाश्चैते । तस्मात्कस्यापि प्रत्यज्ञा भवन्ति । इति संक्षेपेण सर्वज्ञसद्भाब प्रमाणं ज्ञातव्यं । विस्तरेणासिद्धविरुद्धानैकान्तिकाकिंचित्करहेतुदूषणसमर्थनमन्यत्र सर्वज्ञसिद्धौ विस्तरेण भणितमास्ते, अत्र पुनरध्यात्मग्रंथत्वान्नोच्यते । इदमेव वीतरागसर्वज्ञस्वरूपं समस्तरागादि-विभावत्यागेन निरंतरमुपादेयत्वेन भावनीयमिति भावार्थ: ।।२९।। एवं प्रभुत्वव्याख्यानमुख्यत्वेन गाथाद्वयं गतं ।
हिन्दी तात्पर्यवृत्ति गाथा-२९ । उत्थानिका-आगे पहली गाथामें जो सिद्ध भगवानके उयाधि रहित ज्ञानदर्शन सुख बताया है उसी का ही 'जादो ही सयं' इस वचनसे फिर भी समर्थन करते हैं
अन्वय सहित सामान्यार्थ-( स चेदा) वह आत्मा ( सयं) अपने आप ही ( सविण्हु) सर्वज्ञ (य) और ( सव्वलोकदरसी) सर्व लोकालोकका देखनेवाला ( जादो) होता हुआ ( अणतं) अंतरहित, ( अव्याबाधं) बाधा रहित ( सगम्) अपने आत्मासे ही उत्पन्न तथा (अमुत्त) अमूर्तिक (सुह) सुखको ( पप्पोदि) पाता है या अनुभव करता है।
विशेषार्थ-यह आत्मा निश्चयनयसे केवलज्ञान केवलदर्शन व परम सुखमय स्वभावको रखनेवाला होनेपर भी संसारकी अवस्थामें कर्मोसे आच्छादित होता हुआ क्रमसे जाननेवाला इन्द्रिय ज्ञानरूपी क्षयोपशम ज्ञानसे कुछ-कुछ जानता है । तथा चक्षु, अचक्षु दर्शन से कुछकुछ देखता है तथा इंद्रियोंसे उत्पन्न बाधा सहित पराधीन मूर्तिक सुखका अनुभव करता है। दही चेतनेवाला आत्मा जब काल आदिकी लब्धिके वशमें स्वयमेव सर्वज्ञ और सर्वदर्शी हो जाता है तब अतीन्द्रिय बाधा रहित आत्मीक स्वाधीन अमूर्तिक सुखका ही अनुभव किया करता है । यहाँ जो यह कहा है कि यह आत्मा स्वयं ही सर्वज्ञ सर्वदर्शी हो जाता है, इस वचनसे यह समर्थन किया है कि निश्चयनयसे यह पहिलेसे ही उपाधि रहित है तथा सर्वज्ञ और सर्वदर्शी है । __ यहाँ कोई भट्टचार्वाक मतके अनुसार चलनेवाला कहता है कि सर्वज्ञ कोई नहीं है क्योंकि कोई देखनेमें नहीं आता है। जैसे गधाके सींग नहीं देखनेमें आते हैं ? इस

Translation AI Generated

## 112
**Description of the Six Substances and Five Astikayas**

**Now, the argument:** You have stated that the absence of omniscience is a fault. What is the proof for the existence of omniscience?

**The proof is stated here:** Omniscience exists, as explained earlier, because there is no proof to contradict it, just like the experience of happiness, sorrow, etc., which are self-evident.

**Or, a second proof is stated through inference:** The object of inference is that any particular person, whose nature is subtle, distant, in the past, in the future, or different, is perceived.

**Why?** Because it is the subject of inference. Whatever is the subject of inference is perceived by someone, just like fire, etc. These are the subjects of inference, therefore they are perceived by someone.

**Whatever is not perceived by someone is not the subject of inference, just like flowers in the sky, etc. These are not the subjects of inference, therefore they are not perceived by someone.**

**Therefore, they are perceived by someone.**

**In short, this is the proof for the existence of omniscience. A detailed explanation of the refutation of the arguments against omniscience, which are not valid, contradictory, and not conclusive, is given elsewhere in the detailed explanation of omniscience. Here, it is not mentioned because this is a spiritual text.**

**The meaning is that this very form of the omniscient, free from attachment, is to be contemplated as constantly attainable by the abandonment of all attachments, etc.**

**Thus, these two verses explain the concept of omnipotence as the main point.**

**Hindi Commentary on Verse 29:**

**The first verse states that the knowledge and vision of the liberated soul is free from all limitations. This verse further supports this by stating "Jado hi sayam" (He is himself).**

**Meaning with Anvaya:** (If that) soul (sayam) itself (savinh) is omniscient (y) and (savvalokadarsi) sees all the worlds (jado) being (anatam) without limitations, (avyabadham) without obstacles, (sagam) arising from its own self, and (amutt) formless (suh) happiness (pappodi) attains or experiences.

**Special Meaning:** This soul, even though it possesses the nature of pure knowledge, pure vision, and supreme happiness, is covered by karma in the state of the world. It gradually knows through the knowledge of the cessation of the senses, which is the knowledge of the senses. It sees through the vision of the eyes and the vision of the mind. It experiences the limited, dependent, and formless happiness that arises from the senses. When the soul, which is conscious, becomes itself omniscient and all-seeing due to the attainment of time, etc., it experiences the formless happiness that is free from the limitations of the senses and is dependent on the self. Here, the statement that this soul becomes itself omniscient and all-seeing supports the fact that it is already free from limitations and is omniscient and all-seeing.

**Here, someone who follows the Charvaka philosophy might say that there is no omniscience because no one is seen. Just like the horns of a donkey are not seen?**