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 166

१६२
षड्द्रव्य-पंचास्तिकायवर्णन गाथा ३ मेघाट लावृते दिनकरे पूर्वमेव प्रकाशस्तिष्ठति पश्चात्पटलविघटनानुसारेण प्रकटो भवति तथा जीवे निश्चयनयन क्रमकरणव्यवधानरहितं त्रैलोक्योदरविवरवर्तिसमस्तवस्तुगतानंतधर्मप्रकाशकमखंडप्रतिभासमयं केवलज्ञानं पूर्वमेव तिष्ठति किंतु व्यवहारनयेनानादिकर्मावृतः सन्न ज्ञायने पश्चात्कर्मपटलविघटनानुसारेण प्रकटीभवति न च जीनाद्बहिर्भूतं तत् ज्ञानं किमपि तिष्ठनीति पश्चात्ममवायसंबंधबलेन जीव संबद्धं न भवतीति भावार्थ: ।।४९||
हिन्दी तात्पर्यवृत्ति गाथा ४९ उत्थानिका-आगे फिर कहते हैं कि यदि ज्ञानको ज्ञानीसे अत्यन्त भेदरूप मानो तो समवाय नामके सम्बन्धसे भी उनकी एकता नहीं की जा सकती है।
अन्वय सहित सामान्यार्थ--(दु) तथा ( णाणदो) ज्ञानसे ( अत्यंतरिदो) अत्यन्त भिन्न होता हुआ ( सो) वह जीव ( समवायादो) समवाय सम्बन्धसे ( णाणी) ज्ञानी ( ण हि ) नहीं होता है ( अण्णाणित्ति य वयणं ) यह जीव अज्ञानी है ऐसा वचन ( एगक्तप्पसाघग होदि) गुण और गुणीकी एकताको साधनवाला हो जाता है।
विशेषार्थ-यहाँ दो विचार पैदा होते हैं कि ज्ञानके साथ जीवका समवाय सम्बन्ध होनेके पूर्व यह जीव ज्ञानी था कि अज्ञानी ? यदि कहोगे कि ज्ञानी था तो ज्ञानका समवाय सम्बन्ध हुआ यह कहना व्यर्थ होगा,, क्योंकि ज्ञानी तो पहले से था । अथवा यदि कहोगे कि वह अज्ञानी था तो वहाँ भी दो विचार हैं कि वह अज्ञान गुणके समवाय सम्बन्धसे अज्ञानी था कि स्वभावसे अज्ञानी था । यदि वह जीव अज्ञान गुणके समवायसे अज्ञानी था तो अज्ञान गुणका समवाय कहना वृथा होगा क्योंकि अज्ञानी तो पहलेसे ही था । अथवा यदि मानोगे कि स्वभावसे अज्ञानीपना है तो जैसे अज्ञानीपना स्वभावसे है वैसे अज्ञानीपना ही स्वभावासे क्यों न मान लिया जावे क्योंकि ज्ञान आत्माका गुण है, गुण और गुणी भिन्न नहीं होते । यहाँ यह तात्पर्य है कि जैसे सूर्यमें मेघोंके पटलोंसे आच्छादित होते हुए प्रकाश पहले से ही मौजूद है फिर जितना जितना पटल हटता है उतना उतना प्रकाश प्रगट होता है तैसे जीवमें निश्चय नयसे क्रमवर्ती जाननेसे रहित तीन लोक सम्बन्धी व उसके भीतर रहनेवाले सर्व पदार्थोके अनंत स्वभावोंको प्रकाश करनेवाला अखंड प्रकाशमयी केवलज्ञान पहलेसे ही मौजूद है किन्तु व्यवहारनयसे अनादि कालसे कर्मोंसे ढका हुआ वह पूर्ण प्रगट नहीं है व उस पूर्ण ज्ञानका पता नहीं चलता है फिर जितना जितना कर्मपटल घटता जाता है उतना उतना ज्ञान प्रगट होता जाता है। वह ज्ञान जीवके बाहर कहीं भी नहीं है जहाँसे जीवमें आता हो और पीछे समवाय सम्बन्धसे जीवसे मिल जाता हो ।।४९।।

Translation AI Generated

## Verse 162:

**Explanation of the Six Substances and Five Astikayas**

**Verse 3:** Just as the sun's light exists even when covered by clouds, and becomes manifest as the clouds disperse, similarly, **Kevala Jnana** (perfect knowledge), which is the unhindered, all-encompassing knowledge of the three realms and all their contents, illuminating infinite Dharmas, exists in the Jiva (soul) from the beginning. However, due to the influence of **Karma** (actions), it remains obscured in the realm of **Vyavahara** (practical life). As the **Karma** veil dissipates, **Kevala Jnana** gradually becomes manifest. This knowledge is not something external to the Jiva, nor does it become connected to the Jiva through **Samavaya** (inherent connection) at a later stage.

**Hindi Commentary Verse 49:**

If one considers **Jnana** (knowledge) to be completely separate from the **Jnani** (knower), then even **Samavaya** (inherent connection) cannot establish their unity.

**General Meaning with Anvaya (word order):**

**Jnana** (knowledge) is completely different from the **Jiva** (soul), and the **Jiva** is not connected to the **Jnani** (knower) through **Samavaya** (inherent connection). This statement makes the unity of **guna** (quality) and **gunin** (possessor of the quality) a possibility.

**Specific Meaning:**

Two questions arise: Before the **Samavaya** connection of **Jnana** with the **Jiva**, was the **Jiva** a **Jnani** (knower) or an **Ajnani** (non-knower)? If one says that the **Jiva** was a **Jnani**, then the **Samavaya** connection of **Jnana** becomes meaningless, as the **Jiva** was already a **Jnani**. If one says that the **Jiva** was an **Ajnani**, then two further questions arise: Was the **Jiva** an **Ajnani** due to the **Samavaya** connection of the **Ajnanaguna** (quality of ignorance) or due to its inherent nature? If the **Jiva** was an **Ajnani** due to the **Samavaya** connection of the **Ajnanaguna**, then the **Samavaya** connection becomes meaningless, as the **Jiva** was already an **Ajnani**. If one accepts that the **Jiva** was an **Ajnani** by nature, then why not accept that **Ajnanatva** (ignorance) is also inherent by nature? After all, **Jnana** is a **guna** (quality) of the **Atma** (soul), and **guna** and **gunin** are not separate.

The essence of this verse is that just as the sun's light exists even when covered by clouds, and becomes manifest as the clouds disperse, similarly, **Kevala Jnana** exists in the **Jiva** from the beginning. However, due to the influence of **Karma**, it remains obscured in the realm of **Vyavahara**. As the **Karma** veil dissipates, **Kevala Jnana** gradually becomes manifest. This knowledge is not something external to the **Jiva**, nor does it become connected to the **Jiva** through **Samavaya** at a later stage.