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 23

पंचास्तिकाय प्राभृत
१९
अर्थ समयको कहूँगा, कोई निकट भव्य पुरुष ; वीतराग सर्वज्ञप्रणीत शब्दागमको सुनता है फिर उससे कहने योग्य पंचास्तिकाय लक्षणरूप अर्थ आगमको जानता है। फिर उस पदार्थसमूह में गर्भित शुद्ध जीवास्तिकाय रूप पदार्थमें थिर होकर चारों गतियों का निवारण करता है । चारों गतियोंको दूर करनेसे पंचमगति निर्वाणको पाता है । वहाँ अपने आत्मासे ही उत्पन्न निराकुल लक्षण निर्वाणके फलरूप अनंत सुखको अनुभव करता है। इसीलिये इस द्रव्यागरूप समय या शब्दागमको नमस्कार करना ठीक है । इस व्याख्यानके क्रमसे सम्बन्ध, अभिधेय और प्रयोजन इस तरह सूचित किये गए हैं। व्याख्यानरूप जो आचार्यके वचन हैं वह व्याख्यान है । गाथा सूत्र व्याख्यान करनेयोग्य हैं इससे व्याख्येय हैं । यह व्याख्यान और व्याख्येयका सम्बन्ध है । द्रव्यागम रूप शब्द समय या आगम अभिधान है - कहनेवाला है । इस शब्द समयसे पंचास्तिकारूप अर्थ समय या आगम अभिधेय है- कहने योग्य है । यह अभियान अभिधेय रूप सम्बन्ध है । फल या प्रयोजन यह है कि अज्ञानके नाश आदि को लेकर निर्वाणसुख पर्यंतकी प्राप्ति है । इस तरह सम्बन्ध अभिधेयप्रयोजन जानने । इस तरह अपने इष्ट माननीय देवताको नमस्कारकी मुख्यतासे दो गाथाओंसे प्रथम स्थल पूर्ण हुआ ।। २ ।।
समय व्याख्या गाथा- ३
अत्र शब्दज्ञानार्थरूपेण त्रिविधाऽभिधेयता समयशब्दस्य लोकालोकविभागश्चाभिहितः । समवाओ पंचन्हं समउ त्ति जिणुत्तमेहिं पण्णत्तं ।
सो चेव हवदि लोओ तत्तो अमिओ अलोओ खं । १३ ।। समवादः समवायो वा पंचानां समय इति जिनोत्तमैः प्रज्ञप्तम् । स च एव भवति लोकस्ततोऽमितोऽलोकः
खम् ।।३।।
तत्र च पंचानामस्तिकायानां समो मध्यस्थो रागद्वेषाभ्यामनुपहतो वर्णपदवाक्यसन्निवेशविशिष्टः पाठो वादः शब्दसमयः शब्दागम इति यावत् । तेषामेव मिथ्यादर्शनोदयोच्छेदे सति सम्यगवायः परिच्छेदो ज्ञानसमयो ज्ञानागम इति यावत् । तेषामेवाभिधानप्रत्ययपरिच्छिन्नानां वस्तुरूपेण समवायः संघातोऽर्थसमय: सर्वपदार्थसार्थ इति यावत् । तदत्र ज्ञानसमयप्रसिद्ध्यर्थं शब्दसमयसंबन्धेनार्थसमयोऽभिधातुमभिप्रेतः । अतः तस्यैवार्थसमयस्य द्वैविध्यं लोकालोकविकल्पात् । स एव पञ्चास्तिकायसमवायो यावांस्तावांल्लोकस्ततः परममितोऽनन्तो ह्यलोकः, स तु नाभावमात्रं किन्तु तत्समवायातिरिक्तपरिमाणमनन्तक्षेत्रं खमाकाशमिति । । ३ । ।

Translation AI Generated

## The Five Astikayas and Time

**19**

I will speak of the time, a near-perfect man, a liberated, omniscient, hears the word-agamas, then knows the meaning of the five astikayas, which is the essence of the agamas. Then, in that group of objects, he becomes firm in the pure jiva-astikaya, and eliminates the four movements. By eliminating the four movements, he attains the fifth movement, nirvana. There, he experiences infinite bliss, the fruit of nirvana, which is characterized by freedom from suffering, arising from his own soul. Therefore, it is right to bow down to this time, which is in the form of a substance, or the word-agamas.

In this explanation, the relationship, the object, and the purpose are indicated as follows:

The words of the Acharya, which are in the form of an explanation, are the explanation. The gatha sutras are worthy of explanation, so they are the object of explanation. This is the relationship between the explanation and the object of explanation.

The word-time or agamas, which is in the form of a substance, is the name - the speaker. The meaning of the five astikayas, which is the essence of the word-time or agamas, is the object of speech - the thing to be spoken. This is the relationship between the name and the object of speech.

The fruit or purpose is the attainment of nirvana bliss, which includes the destruction of ignorance, etc. In this way, one should know the relationship, the object, and the purpose.

In this way, the first section is completed with two gathas, mainly for the purpose of bowing down to one's beloved and honorable deity. || 2 ||

**Time Explanation Gatha - 3**

Here, the word "time" has three meanings: word, knowledge, and object. The division of the world and the non-world is also mentioned.

The five astikayas are called "time" by the best Jinas. That which is the world is the five astikayas, then the non-world is the infinite, and the space is the void. || 3 ||

There, the middle ground of the five astikayas, which is not affected by attachment and aversion, and which is characterized by the arrangement of letters, words, and sentences, is the word-time, the word-agamas, and so on.

The elimination of the rise of false views in them is the right path, the knowledge-time, the knowledge-agamas, and so on.

The combination of these, which is limited by name, understanding, and definition, is the object-time, the essence of all objects, and so on.

Here, the object-time is intended to be explained in relation to the word-time, in order to make the knowledge-time clear. Therefore, the object-time itself has two forms, due to the alternative of the world and the non-world.

The combination of the five astikayas is the world, as long as it exists. Beyond that is the infinite non-world. It is not merely non-existence, but an infinite field, space, and void, which is beyond the combination of the five astikayas. || 3 ||