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 163

१५९
पंचास्तिकाय प्राभृत टीका-द्रव्य और गुणोंको अर्थान्तरपना ( भिन्न पदार्थपना ) हो तो यह निम्नानुसार दोष आयंगा। __ यदि ज्ञानी [आत्मा ] ज्ञानसे अर्थान्तरभूत हो तो ( आत्मा ) अपने करणअंश बिमा कुल्हाड़ी रहित देवदत्तकी भांति करणका व्यापार करने में असमर्थ होनेसे न चेतता ( जानता ) हुआ अचेतन ही होगा और यदि ज्ञान ज्ञानीसे ( आत्मासे ) अर्थान्तरभृत हो तो ज्ञान अपने कर्तृ अंशके बिना, देवदत्तरहित कुल्हाडोकी भांति, अपने कर्ताका व्यापार करने में असमर्थ होनेसे न चेतता ( जानता ) हुआ अचेतन ही होगा, पुनश्च, युतसिद्ध पृथक् सिद्ध ऐसे ज्ञान
और ज्ञानी से ( ज्ञान और आत्माको ) संयोगसे चेतनपना हो ऐसा भी नहीं है, क्योंकि निर्विशेष द्रव्य और निराश्रय शून्य होते हैं अर्थात् गुण के बिना द्रव्य का और द्रव्यरूप आश्रय के बिना गुणका अभाव होता है ।।४८।।
संस्कृत तात्पर्यवृत्ति गाथा ४८ अथ ज्ञानज्ञानिनोरत्यंतभेदे दोषं दर्शयति,—णाणी-ज्ञानी जीवः, णाणं च तहा-ज्ञानगुणापि तथैन, अत्यंतरिंदो दु-अर्थातरितो भिन्नस्तु यदि भवति । कथं । अण्णमण्णस्स-अन्योन्यसंबन्धित्वेन । लदा किं दूषणं । दोण्हं अचेदणत्तं-द्वयोर्ज्ञानज्ञानिनोरचेतनत्वं जडत्वं, पसजदि-प्राप्नोति । तच्च जड़त्वं कथंभूतं । सम्म जिणाबमदं– सम्यकप्रकारेण जिनानामवमतमसंमतमिति । तथाहि । यथाग्नेगुणिनः सकाशादत्यंतभित्रः सत्रुष्णत्वलक्षणो गुणो दहनक्रिया प्रत्यसमर्थ: सन्निश्चयेन शीतलो भवति तथा जीवाद् गुणिनः सकाशादत्यंतभिन्नो ज्ञानगणः पदार्थपरिच्छिति प्रत्यसमर्थ: सनियमेन जड़ो भवति । यथोष्णगुणादत्वंतभिन्नः सन् वह्निर्गुणी दहनक्रियां प्रत्यसमर्थ: सन्त्रिश्चन शीतलो भवति तथा ज्ञानगुणादत्यंतभिन्न: सन् जीवो गुणी पदार्थविच्छित्ति प्रत्यसमर्थः सन्निश्चयेन जहा भवति । अथ मतं यथा भिन्नदात्रोपकरणेन देवदत्तो लावको भवति तथा भिन्नजानेन ज्ञानी भवतीति । नैवं वक्तव्यं । छेदनक्रियां प्रति दात्रं बाह्योपकरणं, वीर्यांतरायक्षयोपशमजनितः पुरुषस्य शक्तिविशेषस्तत्राभ्यंतरोपकरणं शक्त्यभावे दात्रोपकरणे हस्तव्यापारे च सति छेदनक्रिया नास्ति तथा प्रकाशोपाध्यायादिबहिरंगसहकारिसद्भावे सत्यभ्यंतरज्ञानोपकरणाभावे पुषस्य पदार्थपरिच्छितिक्रिया न भवतीति । अत्र यस्य ज्ञानस्याभावाज्जीवो जड: सन् वीतरागसहजसुंदरानंदस्यन्दि परमार्थिकसुखमुपादयमजानन संसारे परिभ्रमति तदेव रागादिविकल्परहितं निजशुद्धात्मानुभूतिज्ञानमुपादेयमिति 'भावार्थः ।।४८॥ एवं व्यपदेशादिव्याख्यानमुख्यत्वेन गाथात्रयं गतं ।
हिन्दी तात्पर्यवृत्ति गाथा ४८ उत्थानिका-आगे दिखलाते हैं कि यदि ज्ञानको ज्ञानीसे बिलकुल जुदा मानोगे तो क्या दोष होगा?

Translation AI Generated

## Translation:

159. If the five *astikayas* (categories of existence) and their attributes are considered to be distinct entities, then the following flaws arise:

If the knower (soul) is distinct from knowledge, then the soul, like a Devadatta without an axe, will be unable to perform the action of knowledge due to the absence of its instrumental aspect, and thus will be unconscious. Similarly, if knowledge is distinct from the knower (soul), then knowledge, like an axe without Devadatta, will be unable to perform the action of its agent due to the absence of its agent aspect, and thus will be unconscious. Furthermore, it is not possible for consciousness to arise from the combination of knowledge and the knower (soul) as distinct entities, because non-specific substance and the void without support are devoid of attributes. In other words, substance without attributes and attributes without a substance-like support are impossible. ||48||

**Sanskrit Commentary Verse 48:**

This verse shows the flaw in considering knowledge and the knower (soul) as completely distinct. If the knower (soul) and knowledge are completely distinct, then what is the flaw? The flaw is that both knowledge and the knower (soul) will be unconscious (inert). How is this inertness? It is a complete rejection of the teachings of the Jinas. Just as heat, which is completely distinct from the fire, is capable of burning, but is certainly cold in the absence of fire, similarly, knowledge, which is completely distinct from the soul, is capable of understanding objects, but is certainly inert in the absence of the soul. Just as fire, which is completely distinct from the heat, is capable of burning, but is certainly cold in the absence of heat, similarly, the soul, which is completely distinct from knowledge, is capable of understanding objects, but is certainly inert in the absence of knowledge. Some may argue that just as Devadatta becomes a cutter with a separate axe, similarly, the knower (soul) becomes a knower with separate knowledge. This is not correct. The axe is an external instrument for cutting, while the special power of the man, which arises from the absence of obstacles to his effort, is the internal instrument. In the absence of this power, the axe, even with the hand, cannot cut. Similarly, in the absence of the internal instrument of knowledge, even with the external support of light, etc., the man cannot understand objects. Therefore, due to the absence of knowledge, the soul becomes inert and wanders in the world, unable to attain the ultimate happiness of eternal bliss, which is free from attachment and is the natural beauty of the pure soul. This knowledge of the pure soul, which is free from attachment and other defilements, is the one that should be attained. ||48||

**Hindi Commentary Verse 48:**

This verse shows the flaw in considering knowledge and the knower (soul) as completely distinct. If you consider knowledge to be completely separate from the knower (soul), then what is the flaw?