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 231

पंचास्तिकाय प्राभृत संख्याश्च प्रविभक्ता भेदको भवतीति । संख्या कथ्यते। द्रव्यक्षेत्रकाभावरूपेण संख्या चतुर्विधा भवति । सा च जघन्योत्कृष्टभेदेन प्रत्येकं द्विविधा। एकपरमाणुरूपा जघन्या, द्रव्यसंख्येति अनंतपरमाणुजरूपोत्कृष्टद्रव्यसंख्येति, एकप्रदेशरूपा जघन्या क्षेत्रसंख्या अनंतप्रदेशरूपोत्कृष्टा क्षेत्रसंख्या, एकसमयरूपा जघन्या व्यवहारकालसंख्या अनंतसमयरूपोत्कृष्टव्यवहारकालसंख्या । परमाणुद्रव्ये वर्णादीनां सर्वजघन्या तु या शक्तिः सा जघन्या भावसंख्या तस्मिन्नेव परमाणुद्रव्ये सर्वोत्कृष्टा तु या वर्णादिशक्तिः सा तूत्कृष्टा भावसंख्येति । एवं जघन्योत्कृष्टा प्रत्येकं द्रव्यक्षेत्रकालभावसंख्या ज्ञातव्या: ।।८० || एवं परमाणुद्रव्यप्रदेशाधारं कृत्वा समयादिव्यवहारकालकथनमुख्यत्वेन एकत्वादिसंख्याकथनेन च द्वितीयस्थले चतुर्थगाथा गता। हिं० ता०-उत्थानिका-आगे स्थापित करते हैं कि परमाणु एक प्रदेशी होता है
अन्वय सहित सामान्यार्थ-यह परमाणु (णिच्चो) नित्य है ( पदेसदो) क्योंकि एक प्रदेशपना इसका कभी मिटता नहीं है। ( णाणवकासो) किसीको अवकाश न दे ऐसा नहीं है ( ण सावकासो) अवकाश नहीं भी देनेवाला है क्योंकि एक प्रदेशमात्र है। (खंधाणं वि य कत्ता भेत्ता ) स्कन्धोंका कर्ता तथा उनका भेदनेवाला है । व ( कालसंखाणं) कालकी समय आदि संख्याका ( पविहत्ता) विभाग करनेवाला है।
विशेषार्थ-जैसे यह जीव अपने प्रदेशोंमें प्राप्त रागादि विकल्परूप स्नेहके त्यागभावसे परिणमन करता हुआ कर्मस्कंधोंका भेदनेवाला या नाश करनेवाला हो जाता है तैसे यह परमाणु एक प्रदेशमें बंध योग्य चिकनेपनेके चले जानेसे परिणमन करता हुआ स्कंधोंसे अलग होता हुआ स्कंधोंका भेदनेवाला होता है । तथा जैसे वही जीव स्नेहरहित परमात्मतत्त्वसे विपरीत अपने प्रदेशोंमें प्राप्त मिथ्यात्व रागादि रूप चिकने भावोंसे परिणमन करता हुआ नवीन ज्ञानावरणादि कर्मस्कंधोंका कर्ता हो जाता है तैसे ही यह परमाणु अपने एक प्रदेशमें प्राप्त बंधयोग्य स्निग्धगुणसे परिणमन करता हुआ द्विअणुक आदि स्कन्धोंका कर्ता होता है। यहाँ स्कंधोंसे अलग होनेवाला है वह कार्य परमाणु कहा जाता है। तथा जो स्कन्धोंका करता है वह कारण परमाणु है। इस तरह कार्य कारणके भेदसे परमाणु दो तरहका है। जैसा कहा है
पहला कार्य परमाणु स्कन्थोंके भेदसे व दूसरा कारण परमाणु स्कन्योंके उत्पन्न करनेसे कहलाता है। यह परमाणु एक प्रदेशी होनेसे बहुत प्रदेशरूप स्कन्थोंसे भिन्न है । स्कन्ध इसी लिये कहलाता है कि उसमें बहुत परमाणु होनेसे वह बहु प्रदेशी होती है सो वह एकप्रदेशी परमाणुसे भिन्न होता है । जैसे एक प्रदेशमें रहे हुए केवलज्ञानके अंशसे ही

Translation AI Generated

The number is said to be the divider of the five astikayas and the infinite numbers. Number is said to be of four types, in the form of the absence of dravya and kshetra. Each of these is of two types, the inferior and the superior. The inferior is in the form of one paramanu, the superior is in the form of infinite paramanus, called dravya-samkhya. The inferior is in the form of one pradesha, the superior is in the form of infinite pradeshas, called kshetra-samkhya. The inferior is in the form of one samaya, the superior is in the form of infinite samayas, called vyavahar-kal-samkhya. The power which is the most inferior of all the powers like colour etc. in the paramanu-dravya, is called the inferior bhava-samkhya. The power which is the most superior of all the powers like colour etc. in the paramanu-dravya, is called the superior bhava-samkhya. Thus, the inferior and superior of each of the dravya, kshetra, kala, and bhava-samkhya should be known. ||80||

Thus, the fourth gatha has been spoken, taking the paramanu-dravya and pradesha as the basis, and the statement of samaya and other vyavahar-kal as the main point, and the statement of the number like one etc. as the secondary point.

**General Meaning with Anvaya:**

This paramanu (niccho) is eternal (padesado) because its being one pradesha never disappears. (naanavakaso) It does not give space to anyone (na savakaso) because it is only one pradesha. (khandhanam vi ya kattha bhettha) It is the creator of the skandhas and the destroyer of them. (kalasamkhanam) It is the divider of the time, samaya, and other numbers.

**Specific Meaning:**

Just as this jiva, by giving up the attachment in the form of raga etc. obtained in its pradeshas, becomes the destroyer or annihilator of the karma-skandhas, so this paramanu, by giving up the smoothness which is fit for bondage in one pradesha, becomes the destroyer of the skandhas by becoming separate from them. And just as the same jiva, by the opposite of the sneha-free paramatma-tattva, becomes the creator of the new karma-skandhas like jnana-avaran etc. by becoming transformed by the smooth feelings in the form of mithyatva, raga etc. obtained in its pradeshas, so this paramanu, by becoming transformed by the smooth quality fit for bondage obtained in its one pradesha, becomes the creator of the skandhas like dvi-anu etc. Here, the paramanu which becomes separate from the skandhas is called the karya-paramanu. And the paramanu which is the creator of the skandhas is called the karana-paramanu. Thus, the paramanu is of two types, due to the difference between karya and karana. As it is said:

The first karya-paramanu is called by the destruction of the skandhas, and the second karana-paramanu is called by the creation of the skandhas. This paramanu, being one pradesha, is different from the skandhas which are of many pradeshas. The skandha is called so because it is multi-pradesha due to the presence of many paramanus in it, so it is different from the one-pradesha paramanu. Just as, staying in one pradesha, only by the part of knowledge...