Pramanasutra

प्रमाणसूत्र - (अ) पंचविध ज्ञानः

६७४ संसय-विमोह-विब्भय-विविज्जियं, अप्प-पर-सरूवस्स।
गहणं सम्मं णाणं, सायार-मणेय-भेयं तु।।१।।

संमोह-संभ्रण-ससंशय हीन प्यारा, कल्याण खान वह ज्ञान प्रमाण प्याला।
माना गया स्वपर-भाव प्रभाव-दर्शी, साकार नैकविध शाश्वत-सौख्यस्पर्शी।।१।।

674. Right knowledge (samyak-jnan) means and includes the knowledge of the nature of self and non self that is the free of three types of wrong knowledge (Mithya-Jnan) i.e. Doubtfulness (Sainshaya/scepticism). Adversity (Viparyaya/vimoha) and (Vibhrama/anadhya) right knowledge explains the real/natural or soul. Hence it has been designated as positive (Sakar) or definite (Savikarpak). It is of many kinds.

६७५ तत्थ पंचविहं नाणं, सुयं आभिनिबोहियं।
ओहीनाणं तइंय, मणनाणं च केवलं।।२।।

सज्ज्ञान पंचविद ही ‘मतिज्ञान‘ प्यारा, दूजा ‘श्रुतावधि‘ ‘ तृतीय सुधा सुधारा।
चैथा पुनीत ‘मनपर्यय‘ ज्ञान मानूँ, है पांचवाँ परम ‘केवल‘ ज्ञान-भानू।।२।।

675. Knowledge is of five kinds:
1. Sensory; 2. Scriptural (Srit-Jnan);
3. Clairvoyance; 4. Telepathic and
1. Perfect knowledge (Keval jnan).

६७६ पंचेव हांेति णाणा, मदि-सुद-ओही-मणं च केवलयं।
खयउवसमिया चउरो, केवलणाणं हवे खइयं।।३।।

सज्ज्ञान पंच विध ही गुरु गा रहे हैं, लेके सहार जिसका शिव जा रहे हैं।
सम्पूर्ण क्षायिक सुकेवल-ज्ञान नामी, चारों क्षयोपशम का अवशेष स्वामी।।३।।

676 Thus knowledge (Jnan) is of five kinds: Sensory, Scriptural, Clairvoyance, Telepathic and perfect of these five, the first four destructive subsidential operational (Kshayopashimk); the last one (i.e. perfect knowledge) is destructive (Kshayik). (The first four are incomplete because they arise out of the destruction subsidence of or operation of karmas partly; the fifth is perfect (Complete), because it arises out of the destruction of all karmas in toto).

६७७ ईहा अपोह वीमंसा, मग्गणा य गवेसणा।
सण्णा सती मती पण्णा, सव्वं आभिणिबोहियं।।४।।

ईहा, अपोह, मति, शक्ति, तथैव संज्ञा, मीमांस, मार्गण, गवेषण और प्रज्ञा।
ये सर्व ही ‘अभिनिबोधक ज्ञान‘ भाई, पूजो इसे बस यही शिव सौख्य-दाई।।४।।

677. The sensory knowledge means and includes conception (iha) Judgment (apoha), perception (mimansa), margana), recognition (samjna) shakti, sensitivity (mati), and Judicious or discrete knowledge.

६७८ अत्थादो अत्थंतर-मुवलंभो, तं भणंति सुदणाणं।
आभिणिबोहिय-पुव्वं, णियमेणिह सद्दजं पमुहं।।५।।

आधार ले विषय का मति के जनाता-जो अन्य द्रव्य ‘श्रुत-ज्ञान‘ वही कहाता।
ओ लिंगशब्दज-तया श्रुत ही द्विधा है, होता नितांत मतिपूर्वक ही सुधा है।
है मुख्य शब्दज जिनागम में कहाता, जो भी उसे उस धरे भव पार जाता।।५।।

678 (Like Reasoning by inference/Anuman/linga-jnan), the scriptural knowledge consists of knowing or grasping the clear meaning expressed in words (Vacyartha) on the basis of the knowledge of words of “Arhat’s” (Sabda/Arhta). This knowledge is as a rule the result of sensory knowledge (Abhinibodhak/Matijnan). The scriptural knowledge is of two kinds:
1. Verbal (Sadba-janya) and
2. Non-verbal (to know about fire by seeing smoke in the sky is nonverbal scriptural knowledge and the knowledge derived from works read or spoken is verbal scriptural knowledge). Again there is predominance of verbal scriptural knowledge.

६७९ इंदियमणोनिमित्तं, जं विण्णाणं सुयाणुसारेणं।
निययतत्थुत्तिसमत्थं, तं भावसुयं मई सेसं।।६।।

पाके निमित्त मन इन्द्रिय का, अघारी, होता प्रसूत ‘श्रुत-ज्ञान‘ श्रुतानुसारी।
है आत्म-तत्त्व पर-सम्मुख थापने में, स्वामी! समर्थ श्रुत ही मति जानने में।।६।।

679. The scriptural knowledge has been so denominated as it follows the scriptures with the help (support) of senses and mind. It is capable of communicating the significance (purpose) of its subject (visaya bhuta Artha). The rest (i.e. the tendency towards an object (Avagrega) and the like knowledge which is not in accordance with scriptures, though it caused by senses and mind, is sensory knowledge (Mati-jnan).

६८॰ मइ-पुव्वं सुय-मुत्तं, न मई सुय-पुव्विया विसोसाऽयं।
पुव्वं पूरण-पालण-भावाओ जं मई तस्त।।७।।

हो पूर्व में ‘मति‘ सदा, ‘श्रुत‘ बाद में हो, ना पूर्व में श्रुत कभी, मति बाद में हो।
होती ‘पृ‘ धातु परिपूरण पालने में, हो पूर्व में मति अतः श्रुत पुरणे में।।७।।

680. The sensory knowledge includes (Precedes and assists) the scriptural knowledge; not vice versa. This is the main difference in between these two kind of knowledge. The word “Purva” has been derived from the root (dhatu) “pri” which means fastening up/complying with/palan and completing/filling/purana. As the sensory knowledge completes and complies with scriptural knowledge it (sensitive-knowledge) precedes it (scriptural) (knowledge). Hence, scriptural knowledge has been said to be mingles with sensory knowledge.

६८१ अवहीयदि त्ति ओही सीमाणाणे त्ति वण्णिदं समए।
भव-गुण-पच्चय-विहियं, तमोहिणाणं त्ति णं बंति।।८।।

सीमा बना समय आदि की सयाने, रूपी पदार्थ भर को इकदेश जाने।
जो ख्यात भाव-गुण प्रत्यय से ससीमा, माना गया ‘अवधिज्ञान‘ वही सुधीमान्।।८।।

681. “Avadhiyati” its avadhih (i.e. the knowledge, which partly know the objects having limitations of subjects matter (Dravya), area/space (kshetra), time (kala) and quality of the objects known (Bhava) is called clairvoyance knowledge (Avadhi-Jnan). Agama describes it as the knowledge limitation. It is of two kinds:
1. The clairvoyance knowledge since birth (Bhava-pratyaya) and
2. The clairvoyance knowledge derived from merit (Guna pratyaya).

६८२ चिंतिय-मचिंतियंऽ वा अद्धं चिंतिय-मणेय-भेय-गयं।
मण-पज्जवत्ति णाणं, जंजाणइ तं तु णर-लोए।।९।।

है चित्त चिंतित अचिंतित चिंतता है, या सार्ध-चिंतित नृलोकन में यहाँ है।
जो जानता बस उसे शिव सौख्य दाता, प्रत्यक्ष ज्ञान ‘मनपर्यय‘ नाम पाता।।९।।

682. The knowledge which directly knows the thoughtful (chintiata), unthoughtful (Achintita) and semi thoughtful (Ardha-chintita) minds of embodied souls of the human universe (Maunsya-lok) is called telepathic knowledge (Manah-parayaya) (Jnan).

६८३ केवल-मेगे सुद्धं, सगल-मसाहारणं अणंतं च।
पायं च नाण-सद्दो, नाम-समाणा-हिगरणोऽयं।।१॰।।

शुद्वैक औ अब अनंत विशेष आदि, ये अर्थ हैं सकल केवल के अनादि।
‘कैवल्य ज्ञान‘ इन सर्व-विशेषणों से, शोभे अतः भज उसे, बच दुगुणों से।।१॰।।

683. The word “Keval” signifies one (Eka) pure (Shuddha) Gross (sakal) extra ordinary (Asadharana) and infinite (Ananta). Hence perfect knowledge (keval-Jnan) one it is not assisted (or supported) by senses etc.; and all the other kinds of knowledge disappear (retire) the moment it manifests. Therefore perfect knowledge is alone (E’ka ki/singular) and is pure by virtue of that being (absolutely) free of all the spots/flaws of the filth (of karmas). It is gross, as it knows (understands) all the knowables. It is extra-ordinary; because there is no parallel or comparison to it (none other forms of knowledge is a match of/equal to it). It is infinite because it never ends.

६८४ संभिन्नं पासंतो, लोग-मलोगं च सव्वओ सव्वं।
तं नत्थि जं ना पासइ, भूयं भव्वं भविस्सं च।।११।।

जो एक साथ सहसा बिन रोक-टोक, है जानता सकल लोक तथा अलोक।
‘कैवल्य-ज्ञान‘, जिसको नहिं जानता हो, ऐसा गतागत अनागत भाव ना हो।।११।।

684. Perfect knowledge knows universe and non universe in all its totality. There was nothing in past and noting at present and shall be nothing in future, which perfect knowledge does not know.

६८५ गेहृइ वत्थुसहावं अविरुद्धं सम्मुरूवं जं णाणं।
भणियं खु तं पमाणं पच्चक्ख-परोक्ख-भेएहिं।।१२।।

वस्तुत्व को नित नितान्त अबाध भाता, सम्यक्तया सहज ज्ञान उसे जनाता।
होता प्रमाण वह ज्ञान अतः सुधा है, ‘प्रत्यक्ष‘ पावन ‘परोक्षता‘ द्विधा है।।१२।।

685. Pramana is the knowledge which rightly knows the nature of soul (Vastu-svabhava). It is of two kinds :
1. Direct and 2. Indirect

६८६ जीवो अक्खो अत्थव्ववण-भोयण-गुणन्निओ जेणं।
तं पइ वट्ट नाणं, जे पच्चक्खं तयं तिविहं।।१३।।

ये धातु दो अशु तथा अश जो कहार्ती, व्याप्त्यर्थ में अशन में क्रमशः सुहार्तो।
है अक्ष शब्द बनता सहसा इन्हीं से, ऐसा सदा समझ तू, नहिं औ किसी से।।
है जीव अक्ष जग वैभव भोगता है, सर्वार्थ में सहज व्याप सुशोभता है।
तो अक्ष से जनित ज्ञान वही कहाता, ‘प्रत्यक्ष‘ है त्रिविध, आगम यों बताता।।१३।।

686. The soul (jiva) is called “Akasha” this word has been derived from the root (Dhata) “Ashuvyapn”. “Akasha” (Jiva) is that which is prevailing (vyapta) in all the beings in the form of knowledge the derivation of the work “Akasha” can also be effected for the root “Ash” that means food. He who enjoys the prosperity of all the three worlds is “Aksha” (Jiva). In this way the interpretation of Juva as Aksha is done from both roots, The knowledge obtained through “Akasha” is direct (Pratyaksha) is if three kinds:
1. Clairvoyance, 2. Telepathic and 3. Perfect.

६८७ अक्खस्स पोग्गलकया, जं दव्विन्दिय-मणा-परा तेणं।
तेहिं तो जं नाणं, परोक्खमिह तम -णुमाणं व।।१४।।

द्रव्यंद्रियाँ मनस पुद्गलभाव धारें, है अक्ष से इसलिए अति भिन्न न्यारे।
संजात ज्ञान इनसे वह ठीक वैसा, होता ‘परोक्ष‘ बस लिंगज ज्ञान जैसा।।१४।।

687. The objective senses (Dravyendriya’s) and the mind (mana) are different from “Aksha” (Jiva). Hence the knowledge acquired thorough them is called indirect (paroksa). Just as in inference (Anuman) the smoke gives the knowledge of fire in the same way the indirect knowledge is caused by non self (par/other).

६८८ होंति परोक्खाइं मइ-सुयाइं जीवस्स पर-निमित्ताओ।
पुव्वो-वलद्ध-संबंध-सरणाओ, वाणुमाणं व।।१५।।

होते परोक्ष मति औ श्रुत जीव के हैं, औचित्य हैं परनिमित्तक क्योंकि वे हैं।
किंवा अहो परनिमित्तक हो न कैसे? हो प्राप्त-अर्थ-स्मृति से अनुमान जैसे।।१५।।

688. The sensory and scriptural knowledge of the soul (jiva) are indirect (Apratyaksha) by virtue of being dependent upon others because they are caused by the remembrance of an object known before (but which is now out of sight), as in inference.

६८९ एगंतेण परोक्खं, लिंगिय-मोहाइयं च पच्चक्खं।
इंदिय-मणो-भवं जं, तं संववहार-पच्चक्खं।।१६।।

होता परोक्ष श्रुत लिंगज ही, महान-प्रत्यक्ष हो अवधि आदिक तीन ज्ञान।
स्वामी! प्रसूत मति, इंद्रिय चित्त से जो, ‘प्रत्यक्ष संव्यवहरा‘ उपचार से हो।।१६।।

689. The scriptural knowledge which is caused by the signs (linga) such as smoke etc. is a parial manner (Ekant rupame) definitely indirect. The clairvoyance, telepathic and perfect (Ekant-rupa se pratyaksh). The sensory knowledge that is acquired by the external help of sense organs and mind is considered as a worldly behaviour (lok vyavahar). Hence it is called “Practically In direct” (sanivyavaharika) (pratyaksha).