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 164

षद्रव्य - पंचास्तिकायवर्णन गाथा ३
अन्वयसहित सामान्यार्थ - ( णाणी ) ज्ञानी आत्मा ( गाणं च ) और उसका ज्ञान ( अण्ण मण्णस्स ) एक दूसरेसे ( सदा ) हमेशा ( अत्यंतरिदो दु ) यदि भिन्न पदार्थ हों तो ( दोहं ) दोनों आत्मा और ज्ञानको ( अचेदात्तं ) अचेतनपना ( पसजदि) प्राप्त हो जायगा यह ( सम्म) भले प्रकार ( जिणावमदं ) जिनेन्द्रका कथन है ।
१६०
विशेषार्थ - जैसे यदि अग्नि गुणी अपने गुण ऊष्णपनेसे अत्यन्त भिन्न हो जावे तो अग्नि दग्ध करनेके कार्यको कर सकनेसे निश्चयसे शीतल हो जावे उसी प्रकार जीव गुणी अपने ज्ञान गुण से भिन्न हो जावे तो पदार्थ को जानने में असमर्थ होनेसे जड़ हो जावे । जैसे उष्ण गुण से अग्नि अत्यन्त भिन्न मानी जावे तो दहन क्रिया के प्रति असमर्थ होने से शीतल होजावे तैसे ही ज्ञान गुणसे अत्यन्त भिन्न यदि ज्ञानी जीव माना जावे तो वह पदार्थके जाननेको असमर्थ होता हुआ अचेतन जड हो जावे तब ऐसा हो जावे जैसे देवदत्त घसियारेसे उसका घास काटने का दतीला भिन्न है वैसे ज्ञानसे ज्ञानी भिन्न हो जावे सो ऐसा नहीं कहा जा सकता है। दीता तो छेड़नेके कार्य में मात्र बाहरी उपकरण है परन्तु भीतरी उपकरण तो वीर्यांतराय के क्षयोपशमसे उत्पन्न पुरुषका वीर्यविशेष है। यदि भीतर शक्ति न हो तो दतीला हाथमें होते हुए भी छेदनेका काम नहीं हो सकता है। तैसे ही प्रकाश, गुरु आदि बाहरी सहकारी कारणोंके होते हुए यदि पुरुषमें भीतर ज्ञानका उपकरण न हो तो वह पदार्थको जानने रूप कार्य नहीं कर सकता है। यहाँ यह तात्पर्य है कि जिस ज्ञानके अभावसे जीव जड़ होता हुआ वीतराग सहज व सुन्दर आनंदसे पूर्ण पारमार्थिक सुखको उपादेय न जानता हुआ संसार में भ्रमा है उसी रागादि विकल्पोंसे रहित अपने शुद्धात्मानुभवमय ज्ञानको ग्रहण करना चाहिये ।। ४८ ।।
इस तरह व्यपदेशादिके व्याख्यानकी मुख्यतासे तीन गाथाएँ कही । समय व्याख्या गाथा ४९
ज्ञानज्ञानिनोः समवायसंबंधनिरासोऽयम् ।
ण हि सो समवायादो अत्थं तरिदो द णाणदो णाणी ।
अण्णाणीति च वयणं एगत्तप्प साधगं होदि ।। ४९ ।।
न हि सः समवायादार्थंतरितस्तु ज्ञानतो ज्ञानी ।
अज्ञानीति च वचनमेकत्वप्रसाधकं भवति ।। ४९ ।।
न खलु ज्ञानादर्थान्तरभूतः पुरुषो ज्ञानसमवायात् ज्ञानी भवतीत्युपपन्नम् । स खलु
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Translation AI Generated

## Six Substances - Description of the Five Astikayas, Verse 3

**Meaning with Anvaya:** (The) Knower (soul) (and) his knowledge (are) (always) different from each other (if) they are different substances (then) both the soul and knowledge (will) become (inanimate) (this) is (well) the statement of the Jinas.

**Detailed Meaning:** Just as if fire, the possessor of the quality of heat, becomes completely different from its quality of heat, then the fire will certainly become cold, unable to perform the action of burning, similarly, if the living being, the possessor of the quality of knowledge, becomes different from its quality of knowledge, then it will become inert, unable to know the object. Just as fire is considered completely different from the quality of heat, then it becomes cold, unable to perform the action of burning, similarly, if the knowing living being is considered completely different from the quality of knowledge, then it becomes inert, unable to know the object. Then it will be like Devadatta is different from his chisel, which cuts the grass, similarly, the knower is different from knowledge, this cannot be said. The chisel is only an external instrument for the action of cutting, but the internal instrument is the special potency of the man, which arises from the destruction and cessation of the obstacles to potency. If there is no inner power, then even with the chisel in hand, the work of cutting cannot be done. Similarly, even with the external cooperative causes like light, gravity, etc., if there is no internal instrument of knowledge in the man, then he cannot perform the action of knowing the object. Here the implication is that the living being, who is inert due to the lack of knowledge, does not know the ultimate happiness, which is free from attachment, natural, beautiful, and full of joy, and is wandering in the world, should accept his pure self-experienced knowledge, which is free from attachment, etc.

**Verse 49:**

This is the refutation of the relationship of samvaya between knowledge and the knower.

For he is not different from knowledge due to samvaya, the knower is not different from knowledge.

And the statement that he is ignorant is a proof of oneness.

**Translation of Verse 49:**

It is not established that the man, who is different from knowledge, becomes a knower due to the samvaya of knowledge. He is not different from knowledge due to samvaya, the knower is not different from knowledge. And the statement that he is ignorant is a proof of oneness.

**Note:** The translation preserves the Jain terms like "samvaya" and "astikaya" as requested.