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 147

पंचास्तिकाय प्राभृत
१४३ च--यथैवाज्ञानमविरतिभावश्च भवति तथा सुनयो दुर्णयो भवति प्रमाणं दुःप्रमाणं च भवति । कदा भवति ? काले-तत्त्वविचारकाले । कि कृत्वा । पडुच्च-प्रत्याश्रित्य । किमात्य ? णेयंज्ञेयभूतं जीवाविस्त्विति । अत्र मिथ्यात्वाविपरीतं तत्त्वार्थश्रद्धानरूपं निश्चयसम्यक्त्वकारणभूतं व्यवहारसम्यक्त्वं तस्य फलभूतं निर्विकारशुद्धात्मानुभूतिलक्षणं निश्चयसम्यक्त्वं चोपादेय भवतीति भावार्थ: ।।६।।
हिन्दी तात्पर्यवृत्ति गाथा-६ आगे तीन प्रकार अज्ञानको कहते हैं
अन्वयसहित सामान्यार्थ--(मिच्छत्ता) द्रव्य मिथ्यात्वके उदयसे ( अण्णाणं) ज्ञान, अज्ञान रूप अर्थात् कुमति, कुश्रुत व विभंगज्ञानरूपी होता है ( अविरदिभावो य) तथा व्रत रहित भाव भी होता है ( भावआवरणा) इस तरह तत्त्वार्थ श्रद्धारूप भाव सम्यग्दर्शन व भावसंयमका आवरणरूप भाव होता है ( तह) तैसे ही मिथ्यात्वके उदयसे (णेयं पडुच्च काले ) ज्ञेयरूप जीवादि पदार्थोको आश्रय करके तत्त्व विचारके समयमें ( दुण्णय दुप्पमाणं च) सुनय दुर्नय होजाता है व प्रमाण दुःप्रमाण हो जाता है। यहाँ यह तात्पर्य है कि मिथ्यात्वसे विपरीत तत्त्वार्थका श्रद्धानरूप जो व्यवहार सम्यक्त्व है तथा जो निश्चय सम्यक्त्वका कारण है अथवा जिस व्यवहार सम्यक्त्वका फल निर्विकार शुद्धात्मानुभवरूप निश्चय सम्यक्त्व है वे दोनों ही व्यवहार और निश्चय ग्रहण करने योग्य हैं ।।६।।
समय व्याख्या गाथा-४२ दर्शनोपयोगविशेषाणां नामस्वरूपाभिधानमेतत् । दंसण-मवि चक्खु-जुदं अचक्खुजुद-मवि य ओहिणा सहियं । अणिधण-मणंत-विसयं केवलियं चावि पण्णत्तं ।। ४२।।
दर्शनमपि चक्षुर्युतमपि चावधिना सहितम् ।
अनिधनमनंतविषयं कैवल्यं चापि प्रज्ञप्तम् ।। ४२।। चक्षुर्दर्शनमचक्षुर्दर्शनमवधिदर्शनं केवलदर्शनमिति नामाभिधानम् । आत्मा ह्यनंतसर्वात्मप्रदेशव्यापिविशुद्धदर्शनसामान्यात्मा । स खल्वनादिदर्शनावरणकर्मावच्छन्नप्रदेशः सन्, यत्तदावरणक्षयोपशमाच्चक्षुरिन्द्रियावलम्बाच्च मूर्तद्रव्यं विकलं सामान्येनावबुध्यते तच्चक्षुर्दर्शनम् । यत्तदावरणक्षयोपशमाच्चक्षुर्वर्जितेतरचतुरिन्द्रियानिन्द्रियावलम्बाच्च मूर्तामूर्तद्रव्यं विकल सामान्येनावबुध्यते तदचक्षुर्दर्शनम्, यत्तदावरणक्षयोपशमादेव मूर्तद्रव्यं विकलं सामान्येनावबुध्यते

Translation AI Generated

## Translation:

**Pancastikaya Prabhrut**

143. Just as ignorance and non-restraint exist, so too do good and bad conduct, and valid and invalid knowledge. When does this happen? During the time of contemplation of the truth. Why? Because of reliance on perception. What is the object of this? The knowable, which is the soul and its attributes. Here, the opposite of falsehood, the faith in the true meaning, is the cause of the certainty of right conduct, which is the practical right conduct. Its result is the certainty of right conduct, which is characterized by the experience of the pure, unchanging self. This is the meaning. || 6 ||

**Hindi Tatparya Vritti Gatha 6**

The next three types of ignorance are:

**Anvaya Sahit Samanyarth (Michchhatta)**

The knowledge that arises from the false view of substance (Annanam) is in the form of ignorance, i.e., wrong understanding, wrong knowledge, and fragmented knowledge (Aviradibhavo Ya). There is also the absence of vows (Bhavaranana). In the same way, during the time of contemplation of the truth, relying on the knowable, which is the soul and its attributes (Neyam Paducc Kale), good conduct becomes bad conduct, and valid knowledge becomes invalid knowledge (Dunyay Duppamanam Cha). The meaning here is that the opposite of falsehood, the faith in the true meaning, which is the practical right conduct, and which is the cause of the certainty of right conduct, or whose result is the certainty of right conduct, which is characterized by the experience of the pure, unchanging self, both are worthy of being adopted. || 6 ||

**Samaya Vyakhya Gatha 42**

This is the naming and description of the specific uses of vision. Vision is also classified as having eyes, not having eyes, and being accompanied by clairvoyance. It is also classified as being non-material, infinite in scope, and being pure knowledge. || 42 ||

**Darsanam Api Chakshur Yutam Api Cha Avadhina Sahitam**

Vision is also classified as having eyes, not having eyes, being accompanied by clairvoyance, and being pure knowledge. || 42 ||

The names are: vision with eyes, vision without eyes, vision with clairvoyance, and pure vision. The soul is inherently infinite, pervading all parts of the self, and pure vision. Due to the obscuring of its parts by the karmic veil of ignorance, which is beginningless, the soul, being obscured by the karmic veil, perceives the material world in a fragmented way through the sense of sight. This is vision with eyes. When the karmic veil is removed, and the soul perceives the material and non-material world in a fragmented way through the other four senses, excluding sight, this is vision without eyes. When the karmic veil is removed, and the soul perceives the material world in a fragmented way, this is vision with clairvoyance.