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 162

षड्द्रव्य-पंचास्तिकायवर्णन नाम ज्ञानसे अभिन्न है, ज्ञानका संस्थान ज्ञानीसे अभिन्न है, ज्ञानीका संस्थान ज्ञानसे अभिन्न है, ज्ञानकी संख्या ज्ञानीसे अभिन्न है, ज्ञानीकी संख्या ज्ञानसे अभिन्न है, ज्ञानका आधार ज्ञानीसे अभिन्न है, ज्ञानीका आधार ज्ञानसे अभित्र है। इस तरह ज्ञान और ज्ञानीमें अपृथक्त्व या अभेद कथन है । इन दोनों दृष्टांतोंके अनुसार दार्टान्त विचार लेना चाहिये जहाँ भिन्न-भिन्न द्रव्य हों उनका नामादि भिन्न-भिन्न जानना चाहिये । जैसे पूर्वकी गाथामें देवदत्त और गौका दृष्टांत दिया। जिस एक ही द्रव्यमें अभेदसे नामादि कहे जावें वहाँ निश्चयसे अभेद जानना चाहिये । जैसे वृक्षकी शाखा या जीवा के अनन्तज्ञान आदि गुण इत्यादि । यहाँ इस सूत्रमें जिसका जीवके साथ अभिन्न व्यपदेश, अभिन्न संस्थान, अभिन्न संख्या, अभिन्न आधार है और जो जीवको ज्ञानी बताता है व जिसके ही लाभ बिना अनादिकालसे यह जीव नरनारक आदि गतियोंमें घूमा है व जो वास्तवमें मोक्षरूपी वृक्षका बीज है व जिसकी ही भावनाके बलसे उसीके फलस्वरूप बिना क्रमसे समस्त द्रव्य, क्षेत्र, काल, भावको जाननेवाला सर्व प्रकार निर्मल केवलज्ञान उत्पन्न हो जाता है उसी निर्विकार स्वसंवेदन ज्ञानकी भावना ज्ञानियोंको करनी योग्य है यह अभिप्राय है ।।४७।।
समय व्याख्या गाथा ४८ द्रव्यगुणानामांतरभूतत्वे दोषोऽयम् ।
णाणी णाणं च सदा अत्यं-तरिदा दु अण्ण-मण्णस्स । दोण्हं अचेदणत्तं पसजदि सम्म जिणाव- मदं ।। ४८।।
ज्ञानी ज्ञानं च सदार्थांतरिते त्वन्योऽन्यस्य ।।
द्वयोरचेतनत्वं प्रसजति सम्यग् जिनावमतम् ।। ४८ ।। ज्ञानी ज्ञानाद्यांतरभूतस्तदा स्वकरणांशमंतरेण परशुरहितदेवदसवत्करणव्यापारासमर्थत्वादचेतयमानोऽचेतन एव स्यात् । ज्ञानञ्च यदि ज्ञानिनोऽर्थांतरभूतं तदा तत्कशमंतरेण देवदत्तरहितपरशुवत्तत्कर्तृत्वव्यापारासमर्थत्वादचेतयमानमचेतनमेव स्यात्। न च ज्ञानज्ञानिनोर्युतसिद्धयोगेन चेतनत्वं द्रव्यस्य निर्विशेषस्य गुणानां निराश्रयाणां शून्यत्वादिति ।। ४८।।
हिन्दी समय व्याख्या गाथा ४८ अन्वयार्थ—( ज्ञानी ) यदि ज्ञानी [आत्मा ] [ च] और ( ज्ञानं ) ज्ञान [ सदः] सदा (अन्योन्यस्य ) परस्पर ( अर्थान्तरिते तु ) अर्थान्तरभूत ( भिन्नपदार्थभूत ) हों तो { द्वयोः । दोनों को ( अचेतनत्वं प्रसजति ) अचेतनपनेका प्रसंग आजाये ( सम्यग् जिनावमतम् । ऐसा जिनका सम्यक् मत है।

Translation AI Generated

The description of the six substances and the five astikayas is inseparable from knowledge, the establishment of knowledge is inseparable from the knower, the establishment of the knower is inseparable from knowledge, the number of knowledge is inseparable from the knower, the number of the knower is inseparable from knowledge, the basis of knowledge is inseparable from the knower, the basis of the knower is inseparable from knowledge. In this way, there is a statement of inseparability or non-duality between knowledge and the knower. According to these two examples, one should consider the dartant view, where there are different substances, their names and so on should be known differently. For example, in the previous story, the example of Devadatta and the cow was given. Where the names and so on are said to be inseparable in the same substance, there one should know the inseparability with certainty. For example, the branches of a tree or the infinite knowledge etc. qualities of a living being etc. Here, in this sutra, the one who is inseparably described with the living being, has an inseparable establishment, inseparable number, inseparable basis, and who is called the knower of the living being, without whose benefit this living being has been wandering in the realms of hell, human beings, etc. since time immemorial, and who is truly the seed of the tree of liberation, and whose contemplation, as a result of which, without any order, all substances, fields, time, and emotions are known, the pure, perfect knowledge of all kinds arises, that is, the contemplation of that unchanging self-awareness knowledge is to be done by the knowers, this is the meaning. ||47||
Time Explanation Verse 48 The fault is in the fact that the qualities of the substance are different from each other.
The knower and knowledge are always different from each other. The right Jain view leads to the conclusion that both are non-sentient. ||48||
The knower and knowledge are always different from each other. The right Jain view leads to the conclusion that both are non-sentient. ||48|| If the knower is different from knowledge, then he would be non-sentient because he would be unable to perform actions without the help of knowledge, just like a lifeless axe cannot cut without a person holding it. Similarly, if knowledge is different from the knower, then it would be non-sentient because it would be unable to perform actions without the help of the knower, just like a lifeless axe cannot cut without a person holding it. And, knowledge and the knower cannot be considered sentient together because the substance is without any special characteristics, and the qualities are without any support, and are empty. ||48||
Hindi Time Explanation Verse 48 Anvayaarth - (Knower) If the knower [soul] [and] (knowledge) knowledge [always] always (of each other) mutually (different from each other) different from each other (different from each other) then {both. Both (non-sentient) non-sentient (arises) arises (right Jain view) such is the right Jain view.