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 221

पंचास्तिकाय प्राभृत
२१७
२१७ परमाणुव्याख्येयम् ।
सव्वेसिं खंधाणं जो अंतो तं वियाण परमाणू । सो सस्सदो असद्दो एक्को अविभागी मुत्तिभयो ।।७७।।
सर्वेषां स्कंधानां योऽन्त्यस्तं विजानीहि परमाणुम् !
स शाश्वतोऽशब्दः एकोऽविभागी मूर्तिभवः ।।७७।। उक्तानां स्कंधरूपपर्यायाणां योऽन्त्यो भेदः स परमाणुः । स तु पुनर्विभागाभावादविभागी, निर्विभागैकदेशत्वादेकः, मूर्तद्रव्यत्वेन सदाप्यविनश्वरत्वान्नित्यः, अनादिनिधनरूपादिपरिणामोत्पन्नत्वान्मूर्तिभवः, रूपादिपरिणामोत्पन्नत्वेऽपि शब्दस्य परमाणुगुणत्वाभावात्पुद्गलस्कन्धपर्यायत्वेन वक्ष्यमाणत्वाच्चाशब्दो निश्चीयत इति ।।७७।।
अन्वयार्थ-( सर्वेषां स्कन्धानां ) सर्व स्कन्धोंका ( य: अन्त्यः ) जो अंतिम भाग ( तं ) उसे ( परमाणुम् विजानीहि ) परमाणु जानो ( सः ) वह ( अविभागी) अविभागी ( एकः ) एक, ( एक प्रदेशी ) ( शाश्वत: ) शाश्वत, ( मूर्तिभवः ) मूर्तिप्रभव ( मूर्तरूपसे उत्पन्न होनेवाला) और ( अशब्दः ) अशब्द है । टीका—यह, परमाणुकी व्याख्या है।
पूर्वोक्त स्कन्धरूप पर्यायोंका जो अन्तिम भेद ( छोटे से छोटा अंश ) वह परमाणु है। और वह तो, विभागके अभावके कारण अविभागी है, निर्विभाग-एकप्रदेशी होनेसे एक है, मूर्तद्रव्यरूपसे सदैव अविनाशी होनेसे नित्य है, अनादि अनंत रूपादिके परिणामसे उत्पन्न होनके कारण मूर्तिप्रभव है, और रूपादिके परिणामसे उत्पत्र होने पर भी अशब्द है ऐसा निश्चित है, क्योंकि शब्द परमाणुका गुण नहीं है तथा उसका [शब्दका] आगे ( ७९ वीं गाथामें ) पुद्गलस्कन्धपर्यायरूपसे कथन है ।।७७।।
सं० ता०-अथ तानेव षड्भेदान् विवृणोतिपुढवी जलं च छाया चरिदिय-विसय कम्म-पाओग्गा । कम्मातीदा येवं छल्भेया पोग्गला होति ।
पृथिवी जलं च छाया चक्षुर्विषयं विहाय चतुरिन्द्रियविषयाः कर्मप्रायोग्याः कर्मातीता इति षड्भेदाः पुद्गला भवन्ति । ते च कथंभूताः ? स्थूलस्थूला: स्थूला; स्थूलसूक्ष्माः सूक्ष्मस्थूला: सूक्ष्माः सूक्ष्मसूक्ष्माः इति । तद्यथा । ये-छिन्ना: संतः स्वयमेव संधातुमसमर्थास्ते स्थूलस्थूला: भूपर्वतादयः, ये तु छिन्त्रा: संत: तत्क्षणादेव संधानेन स्वयमेव समर्थास्ते स्थूला: सर्पिस्तैलजलादयः, ये तु हस्तेनादातुं देशांतरं नेतुं अशक्यास्ते स्थूलसूक्ष्मा: छायातपादयः, ये पुनलोचनविषया न भवन्ति ते सूक्ष्मस्थूलाश्चतुरिन्द्रियविषया, ये तु ज्ञानावरणादिकर्मवर्गणायोग्यास्ते सूक्ष्मा

Translation AI Generated

## The Atom (Paramanu)

**217**

**217** The atom is defined as follows:

The atom is the ultimate constituent of all the skandhas (aggregates). It is eternal, soundless, indivisible, and the source of form. ||77||

The ultimate constituent of all the skandhas, know that as the atom! It is eternal, soundless, indivisible, and the source of form. ||77||

The ultimate difference among the various forms of the skandhas is the atom. It is indivisible due to the absence of division, it is one due to being indivisible and having a single location, it is eternal due to being indestructible as a material substance, and it is the source of form due to being generated from the transformation of form, etc. It is also soundless, as sound is not a property of the atom, and it will be explained further as a form of the pudgala skandha (matter aggregate). ||77||

**Meaning of the verse:**

(Of all the skandhas) All the skandhas (the ultimate constituent) the ultimate part (that) it (the atom know) know as the atom (it) it (indivisible) indivisible (one) one, (single location) (eternal) eternal, (the source of form) the source of form (generated from form) and (soundless) soundless.

**Commentary:**

This is the explanation of the atom.

The ultimate difference (smallest part) among the previously mentioned forms of the skandhas is the atom. And it is indivisible due to the absence of division, it is one due to being indivisible and having a single location, it is eternal due to being indestructible as a material substance, and it is the source of form due to being generated from the transformation of form, etc. It is also soundless, as sound is not a property of the atom, and it will be explained further (in verse 79) as a form of the pudgala skandha (matter aggregate). ||77||

**Translation of the Sanskrit text:**

Now, he explains those six differences: earth, water, light, the object of sight, the object of the four senses, and karma-related. Those that are past karma are the six types of pudgalas. What are they like? They are coarse-coarse, coarse-fine, fine-coarse, and fine-fine. For example: those that are broken and cannot be joined together by themselves are coarse-coarse, like mountains and earth; those that are broken but can be joined together immediately by themselves are coarse-fine, like ghee, oil, and water; those that cannot be grasped by hand or moved from one place to another are fine-coarse, like light and heat; those that are not the object of sight are fine-coarse, like the object of the four senses; and those that are not suitable for the destruction of the karma of knowledge-obscuration, etc., are fine-fine.