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 143

पंचास्तिकाय प्राभृत
हिन्दी तात्पर्यवृत्ति गाथा - २
उत्थानिका- आगे श्रुतज्ञानको कहते हैं
१३९
अन्वयसहित सामान्यार्थ - ( पुण) फिर ( णाणी) ज्ञानीजन ( सुदणाणं ) श्रुतज्ञानको ( भांति ) कहते हैं ( वत्थु अत्यस्स णाणेण थ ) पदार्थ और उसके भावको जानने ( लद्धी य भावणा चेव उवओगणयवियप्पं ) उस श्रुतज्ञानकै लब्धि, भावना उपयोग व नय ऐसे भेद होते हैं ।
विशेषार्थ - वही आत्मा जिसने मतिज्ञानसे पदार्थको जाना था, जब श्रुतज्ञानावरणीय कर्मके क्षयोपशम होनेपर जो मूर्त और अमूर्त पदार्थोंको जानता है उसको ज्ञानीजन श्रुतज्ञान कहते हैं । वह श्रुतज्ञान जो शक्तिकी प्राप्ति रूप है सो लब्धि है, जो बार-बार विचार रूप है सो भावना है । उसीके उपयोग और नय ऐसे भी दो भेद हैं। उपयोग शब्दसे वस्तुको ग्रहण करनेवपला प्रमाण ज्ञान लेना चाहिये तथा नय शब्दसे वस्तुके एक देशको ग्रहण करनेवाला ज्ञाताका अभिप्राय मात्र लेना चाहिये, क्योंकि कहा है- "नयो ज्ञातुरभिप्रायः " कि नय ज्ञाताका अभिप्राय मात्र है। जो गुणपर्याय रूप पदार्थका सर्व रूपसे जानना सो प्रमाण है और उसके किसी एक गुण या किसी एक पर्याय मात्रको मुख्यतासे जानना सो नय है । यहाँ यह तात्पर्य है कि ग्रहण करने योग्य परमात्म तत्त्वका साधक जो विशुद्ध ज्ञानदर्शन स्वभाव रूप शुद्ध आत्मीक तत्त्वका सम्यक् श्रद्धान ज्ञान व आचरण रूप जो अभेद रत्नत्रयरूप भावश्रुत है सो निश्चयनयसे ग्रहण करने योग्य है और व्यवहारनयसे इसी भावश्रुतज्ञानके साधक द्रव्यश्रुतको ग्रहण करना चाहिये ||२||
संस्कृत तात्पर्यवृत्ति गाथा - ३
ओहि तहेव घेप्पदु देसं परमं च ओहिसव्वं च ।
तिणिवि गुणेण णियमा भवेण देसं तहा णियदं ॥ ३ ॥
ओहिं तव घेप्पदु-अयमात्मावधिज्ञानावरणक्षयोपशमे सति मूर्तं वस्तु यत्प्रत्यक्षेण जानाति तदवधिज्ञानं भवति तावत् यथापूर्वमुपलब्धिभावनोपयोगरूपेण त्रिधा श्रुतज्ञानं व्याख्यातं तथा साप्यवधि भावनां विहाय त्रिधा गृह्यतां ज्ञायतां भवद्भिः । देसं परमं च्च ओहिं सव्वं च अथवा देशावधिपरमावधिसर्वावधिभेदेन त्रिधावधिज्ञानं किंतु परमावधिसर्वावधिद्वयं चिदुच्छलननिर्भरानंदरूपपरमसुखामृतरसास्वादसमरसीभावपरिणतानां चरमदेहतपोधनानां भवति । तथा चोक्तं । "परमोही सव्वाही चरमसरीरस्स विरदस्स" तिष्णिवि गुणेण नियमा-त्रयोप्यवधयो विशिष्टसम्यक्त्वादिगुगेन निश्चयेन भवन्ति । भवेण देसं तहा नियदं भवप्रत्ययेन योवधिर्देवनारकाणां स देशावधिरेव नियमेनेत्यभिप्रायः || ३||

Translation AI Generated

## Panchaastikaya Prabhrit Hindi Tatparyavritti Gatha - 2

**Uttanika -** Further, the Shruta Jnana is said to be...

**139**

**Anvaya Saha Samaanyarth -** (Pun) Then (Naani) the Knowers (Sudanaanam) call Shruta Jnana (Bhaanti) as (Vaththu Atyass Naanena Tha) knowing the object and its essence (Ladhi Ya Bhavanaa Chev Uvoga Nayaviyappam) there are distinctions in that Shruta Jnana like Labdhi, Bhavana, Upayoga and Nay.

**Vishesharth -** The same soul which had known the object through Mati Jnana, when the Shruta Jnana Avaraniya Karma is destroyed and subsided, then the one who knows the concrete and abstract objects, is called Shruta Jnana by the Knowers. That Shruta Jnana which is in the form of attainment of power is Labdhi, which is in the form of repeated contemplation is Bhavana. There are two more distinctions in it, Upayoga and Nay. By the word Upayoga, one should take the knowledge of the evidence which takes the object, and by the word Nay, one should take only the intention of the knower who takes the object in one aspect, because it is said - "Nayoh Jnaturabhipraayah" that Nay is only the intention of the knower. Knowing the object in all its forms, which is in the form of Guna Paryaya, is Praman, and knowing only one Guna or one Paryaya mainly is Nay. Here, the meaning is that the pure Jnana Darshan, which is the nature of pure Atmik Tattva, which is the cause of the Paramatma Tattva which is to be taken, is to be taken with certainty, and in the form of Samyak Shraddha, Jnana and Acharan, which is the Abhed Ratna Trayaroop Bhava Shruta. And in the practical Nay, one should take the Dravya Shruta, which is the cause of this Bhava Shruta Jnana. ||2||

## Panchaastikaya Prabhrit Sanskrit Tatparyavritti Gatha - 3

**Ohi Taheva Gheppadu Desam Param Cha Ohisavvam Cha.**
**Tinnivi Gunena Niyama Bhavena Desam Taha Niyadam.** ||3||

**Ohim Tava Gheppadu -** This Avaradhi Jnana, when the Avaradhi Jnana Avarana Karma is destroyed and subsided, becomes the knowledge of the concrete object which is known through direct perception, as previously explained, the Shruta Jnana is of three types - Labdhi, Bhavana and Upayoga, similarly, you should take and know this Avaradhi, leaving out Bhavana, in three ways. **Desam Param Cha Ohim Savvam Cha** - Or, the Avaradhi Jnana is of three types - Desha Avaradhi, Parama Avaradhi and Sarva Avaradhi, but the Parama Avaradhi and Sarva Avaradhi are for those who are filled with the joy of Chid Uchchalan, who have tasted the nectar of supreme bliss, who are in the state of Sama Rasa Bhava, and who have attained the ultimate body of Tapa. And it is said - "Paramohi Savvahi Charamasarirasas Viradasa" - **Tinnivi Gunena Niyama -** All three Avaradhis are with certainty due to the special Samyaktavadi Guna. **Bhavena Desam Taha Niyadam -** The meaning is that the Avaradhi of Devas and Narakas is the Desha Avaradhi by the rule of Bhava Pratyaya. ||3||