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 239

पंचास्तिकाय प्राभूत
२३५ केवलिसमुद्घातमें लोकव्यापी कभी होते हैं व वस्त्रादिके प्रदेश जो कभी फैलते सिकुड़ते रहेते हैं। इस तरह अभी ही फैला नहीं है किन्तु अनादिसे अनन्त कालतक लोकव्यापी स्वभावको रखनेवाला है । सहणि निश्चयसे अलंह प्रदेशको एक समूहमासे रखनेवाला है तथापि सद्भूतव्यवहारनयसे लोकाकाश प्रमाण असंख्यात प्रदेशोंका धारी है यह सूत्रका अर्थ है ।।८३॥ धर्मस्यैवावशिष्टस्वरूपाख्यानमेतत् ।
अगुरुग-लघुगेहि सया तेहिं अणंतेहिं परिणदं णिच्चं । गदि-किरिया-जुत्ताणं कारण- भूदं सय-मकज्जं ।।८४।।
अगुरुकलघुकैः सदा तैः अनंतैः परिणतः नित्यः ।
गतिक्रियायुक्तानां कारणभूतः स्वयमकार्यः ।।८४।। अपि च धर्मः अगुरुलघुभिर्गुणैरगुरुलघुत्वाभिधानस्य स्वरूपप्रतिष्ठत्वनिबंधनस्य स्वभावस्याविभागपरिच्छेदैः प्रतिसमयसंभवत्षट्स्थानपतितवृद्धिहानिभिरनंतैः सदा परिणतत्वादुत्पाद व्ययवत्त्वेऽपि स्वरूपादप्रच्यवनान्नित्यः । गतिक्रियापरिणतानामुदासीनाविनाभूतसहायमात्रत्वात्कारणभूतः । स्वास्तित्वमात्रनिर्वृत्तत्वात् स्वयमकार्य इति ।।८४।।
__ अन्ययार्थ—( अनंतै: तै: अगुरुकलघुकै: ) वह ( धर्मास्तिकाय ) अनंत ऐसे जो अगुरुलघु ( गुण,अंश ) उन-रूप ( सदा परिणतः ) सदैव परिणमित होता है, ( नित्यः ) नित्य है, ( गतिक्रियायुक्तानां ) गतिक्रियायुक्त ( द्रव्यों) को ( कारणभूतः ) कारणभूत ( निमित्तकारण ) है और ( स्वयम् अकार्य:) स्वयं अकार्य है।
टीका—यह, धर्मके ही शेष स्वरूपका कथन है ।
पुनश्च, धर्म [ धर्मास्तिकाय ] अगुरुलघु गुणोंरूपसे अर्थात् अगुरुलघुत्व नामका जो स्वरूपप्रतिष्ठत्वके कारणभूत स्वभाव उसके अविभाग प्रतिच्छेदोंरूपसे-जो कि प्रतिसमय होनेवाली षट्स्थानपतित वृद्धिहानिवाले अनंत हैं उनके रूपसे—सदैव परिणमित होनेसे उत्पाद-व्ययवाला है, तथापि स्वरूपसे च्युत नहीं होता इसलिये नित्य है, गतिक्रियारूपसे परिणमित होनेमें ( जीव-पुद्गलोंको ) उदासीन अविनाभावी सहायमात्र होनेसे गतिक्रयापरिणामको कारणभूत है, अपने अस्तित्वमात्रसे निष्पत्र होनेके कारण स्वयं अकार्य है ।।८४।। ___ सं० ता० अथ धर्मस्यैवावशिष्टस्वरूपं प्रतिपादयति-अगुरुगलहुगेहिं सदा तेहिं अणंजतेहि परिणदंअगुरुलघुकै: सदा तैरनंतैः परिणत: प्रतिसमयसंभवत्वट्स्थानपतितवृद्धिहानिभिरनंतरविभागपरिच्छेदै: परिणत: येऽगुरुलघुकगुणा: स्वरूपप्रतिष्ठत्वनिबंधनभूतास्तैः कृत्वा पर्यायार्थिकनयेनोत्पादव्ययपरिणतोपि द्रव्यार्थिकनयेन, णिच्चं-नित्यं । गतिकिरियाजुत्ताणं कारणभूद-गतिक्रियायुक्तानां कारणभूत: यथा

Translation AI Generated

The five-fold substance is pervasive in the world, like clothes and other things that expand and contract. It is not expanding now, but it has been pervasive from the beginning of time and will continue to be so for an infinite time. It is a group of infinite substances, but according to the principle of good conduct, it is the measure of the space of the world. This is the meaning of the sutra. ||83|| This is a description of the remaining nature of Dharma.
Always, by the infinite, heavy and light, it is transformed. It is the cause of the motion and action of the substances, and it is itself without action. ||84||
The Dharma is always transformed by the infinite, heavy and light qualities, which are the basis of its nature, and which are constantly changing in the six places. It is constantly being created and destroyed, but it does not change its nature, so it is eternal. It is the cause of the motion and action of the substances, because it is the only support that is not separate from them. It is itself without action, because it is only the existence of itself. ||84||
Another meaning: (By the infinite, heavy and light) it (the Dharma substance) is always transformed by the infinite, heavy and light (qualities, parts), it is eternal. It is the cause of the motion and action of the substances, and it is itself without action.
Commentary: This is a statement of the remaining nature of Dharma.
Again, Dharma [Dharma substance] is transformed by the heavy and light qualities, that is, the nature of the heavy and light, which is the basis of its nature, and which is constantly changing in the six places. It is constantly being created and destroyed, but it does not change its nature, so it is eternal. It is the cause of the motion and action of the substances, because it is the only support that is not separate from them. It is itself without action, because it is only the existence of itself. ||84||
_Saṃ. Tā. Athā dharmaśyaiva avasiṣṭasvarūpaṃ pratipādayati-aguruga-lahugehiṃ sadā tehiṃ aṇanjatēhiṃ pariṇadam-agurulaghukāiḥ sadā taiḥ anantaḥḥ pariṇataḥ prati-samaya-saṃbhavatvaṭ-sthāna-patita-vṛddhi-hānībhira-nanta-ravibhāga-paricchedāiḥ pariṇataḥ ye agurulaghukaguṇāḥ svarūpa-pratiṣṭhatva-nibandhanabhūtāstaḥḥ kṛtvā paryaya-ārthik-anayenotpāda-vyaya-pariṇato'pi dravyārthik-anayena, niṭṭam-nityam. Gati-kiriyā-juttāṇam kāraṇabhūda-gati-kiriyā-yuktānām kāraṇabhūtaḥ yathā