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 142

१३८
षड्द्रव्य - पंचास्तिकायवर्णन
( च भावणं) और भावना या जाने हुए का विचार । ( तह एव) तैसे ही वह (चदुवियप्पं ) चार प्रकार है । ( दंसणपुखं ) दर्शनपूर्वक (गाणं ) यह ज्ञान ( हवदि ) होता है ।
विशेषार्थ - यह आत्मा निश्चय नयसे अखंड एक शुद्ध ज्ञानमय है व व्यवहारनयसे संसारकी अवस्थामें कर्मोंसे ढका हुआ है । मतिज्ञानावरण कर्मके क्षयोपशम होनेपर पांच इन्द्रिय और मनके द्वारा जो कोई मूर्तिक और अमूर्तिक वस्तुओंको विकल्प सहित या भेद सहित जानता है वह मतिज्ञान है । सो तीन प्रकार का है- मतिज्ञानावरणीय कर्मके क्षयोपशमसे जो पदार्थोंको जाननेकी शक्ति प्राप्त होती है उसको उपलब्धि मतिज्ञान कहते हैं। यह नीला है, यह पीला । इत्यादि रूपसे जो पदार्थको जाननेका व्यापार उसको उपयोग मतिज्ञान कहते हैं। जाने हुए पदार्थको बारबार चिन्तवन करना सो भावना मतिज्ञान है । यही मतिज्ञान अवग्रह, ईहा, अवाय, धारणाके भेदसे चार प्रकार का है। अथवा कोष्ठबुद्धि, बीजबुद्धि पदानुसारी बुद्धि और संभिन्नश्रोतृता बुद्धिके भी चार प्रकार है । यह मतिज्ञान सत्ता अवलोकनरूप दर्शनपूर्वक होता है। यहाँ यह तात्पर्य है कि निश्चयनयसे निर्विकार शुद्धात्मानुभवके सन्मुख जो भतिज्ञान है वही उपादेयभूत अनंतसुखका साधक होनेसे ग्रहण योग्य है-उसीका साधक जो बाहरी मतिज्ञान है वह व्यवहानयसे उपादेय है । । १ । ।
संस्कृत तात्पर्यवृत्ति गाथा- २
सुदणाणं पुण णाणी भांति लद्धीय भावणा चेव । उवओगणयवियप्यं णाणेण य वत्थु अत्यस्स ||२||
सुदणाणं पुण णाणी भांति स एव पूर्वोक्तात्मा श्रुतज्ञानावरणीयक्षयोपशमे सति यन्मूर्तमूर्त वस्तु परोक्षरूपेण जानाति तत्पुनः श्रुतज्ञानं ज्ञानिनो भणन्ति । तच्च कथंभूतं ? लद्धी य भावणा चेव लब्धिरूपं च भावनारूपं चैव । पुनरवि किंविशिष्टं । उवओगणयवियष्पं-उपयोगविकल्पं नयविकल्पं च । उपयोगशब्देनात्र वस्तुग्राहकं प्रमाणं भण्यते नयशब्देन तु वस्त्वेकदेशग्राहको ज्ञातुरभिप्रायो विकल्पः । तथा चोक्तं । नयो ज्ञातुरभिप्रायः । केन कृत्वा वस्तुग्राहकं प्रमाणं वस्त्वेकदेशग्राहको नय इति चेत् ? णाणेण य-ज्ञातृत्वेन परिच्छेदकत्वेन ग्राहकत्वेन, वत्थु अत्थस्स-सकलवस्तुग्राहकत्वेन प्रमाणं भण्यते । अर्थस्य वस्त्वेकदेशस्य, कथंभूतस्य ? गुणपर्यायरूपस्य ग्रहणेन पुनर्नय इति । अत्र विशुद्धज्ञानदर्शनस्वभावशुद्धात्मतत्त्वस्य सम्यक् श्रद्धानज्ञानानुचरणाभेदरत्नत्रयात्मकं यद्भावश्रुतं तदेवोपादेयभूतपरमात्मतत्त्वसाधकत्वान्निश्चयेनोपादेयं तत्साधकं बहिरंगं तु व्यवहारेणेति तात्पर्यं ॥ २ ॥

Translation AI Generated

## 138
## Six Substances - Description of the Five Astikayas
(**Cha Bhavanam**) And contemplation, the thought of what is known. (**Tahu Ev**) Similarly, it (**Chaduviyappam**) is of four types. (**Darshanpukh**) With the knowledge of perception (**Ganam**) this knowledge (**Havdi**) happens.

**Special Meaning:** This soul, according to the principle of certainty, is an undivided, pure, knowledge-filled entity. According to the principle of practical application, it is covered by karmas in the state of the world. When the karma of the knowledge-obscuring covering is destroyed or subdued, the knowledge that arises through the five senses and the mind, which knows both concrete and abstract objects with or without alternatives or distinctions, is called **mati-jnana**. It is of three types: the power to know objects that is obtained through the destruction or subduing of the knowledge-obscuring covering karma is called **upalabdhi mati-jnana**. "This is blue, this is yellow," etc., the activity of knowing an object in this way is called **upayoga mati-jnana**. Repeatedly thinking about the known object is **bhavana mati-jnana**. This **mati-jnana** is of four types, based on the distinctions of **avagraha**, **iha**, **avaya**, and **dharana**. Alternatively, it is also of four types: **kostha-buddhi**, **bija-buddhi**, **padanusari buddhi**, and **sambhinna-srotrita buddhi**. This **mati-jnana** happens with the perception of the form of existence. The implication here is that the **mati-jnana** that is in front of the pure soul, which is free from modifications, according to the principle of certainty, is the one that is worthy of being adopted, as it is the means to infinite happiness. The external **mati-jnana** that is its means is worthy of being adopted according to the principle of practical application. || 1 ||

**Verse 2 of the Sanskrit Commentary:**

**Sudanaan Pun Naani Bhanthi Laddiyaa Bhavanaa Chev. Uvaoganayaviyappam Naanena Ya Vatthu Atthass ||2||**

**Sudanaan Pun Naani Bhanthi** - The wise ones say that the soul, as mentioned earlier, when the karma of the knowledge-obscuring covering is destroyed or subdued, knows concrete and abstract objects indirectly. This is again called **shruta-jnana**. **Tacc Kathambhuttam?** - How is it? **Laddi Ya Bhavanaa Chev** - It is in the form of attainment and contemplation. **Punaravi Kimvishistam?** - What is its special characteristic? **Uvaoganayaviyappam** - It is the alternative of application and the alternative of principle. Here, the word **upayoga** refers to the evidence that grasps the object, and the word **naya** refers to the alternative of the knower, which grasps a part of the object. Thus, it is said: **Nayo Jnaturabhipraayah**. **Kena Kritva Vastugrahakam Pramanam Vastvekadeeshagrahako Naya Iti Chet?** - What is the evidence that grasps the object, and what is the principle that grasps a part of the object? **Naanena Ya** - It is said that the evidence is the knower, the distinguisher, the grasper, and **Vatthu Atthass** - the grasper of all objects. **Arthasya Vastvekadeeshasya, Kathambhutasy?** - What is the nature of the part of the object that is grasped by the principle? It is the principle that grasps the object in the form of its qualities and synonyms. Here, the implication is that the pure soul, which is of the nature of pure knowledge and perception, is worthy of being adopted in certainty, as it is the means to the supreme soul, which is the essence of the three jewels of right faith, right knowledge, and right conduct. The external means is worthy of being adopted in practical application. || 2 ||