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 26

षड्द्रव्य - पंचास्तिकाय वर्णन
कहने योग्य जो भावश्रुतरूप ज्ञानसमय उससे जानने योग्य जो पाँच अस्तिकायों का समूह सो 'अर्थसमय है, यहाँ शब्दसमयके आधारसे ज्ञानसमयकी प्रसिद्धिके लिये अर्थसमयके व्याख्यानका प्रारंभ है। इस ही अर्थसमयको लोक कहते हैं। वह इस तरह पर है कि जो कुछ भी पाँचों इन्द्रियोंके ग्रहण योग्य दिखलाई पड़ता है वह सब पुद्गलास्तिकाय कहलाता है । जो कोई भी चैतन्य रूप है उसे जीवास्तिकाय कहते हैं। इन जीव और पुहलकी गतिमें निमित्तरूप धर्म है तथा स्थितिमें निमित्त रूप अधर्म हैं, अवगाहना देनेका निमित्त आकाश है तथा वर्तनामें निमित्तरूप काल है। जितने क्षेत्रमें ये हैं सो ही लोक है। ऐसा ही कहा हैजहाँ जीवादि पदार्थ दिखलाई पड़े सो लोक है, इसके बारह अनन्त शुद्ध आकाश हैं सो अलोक है, ऐसा सूत्रका अर्थ है || ३ ||
ܕܐ
उत्थानिका- आगे पाँच अस्तिकायोंकी विशेष संज्ञा और उनमें सामान्य या विशेष अस्तित्व तथा कायत्व को प्रगट करते हैं
समयव्याख्या गाथा- ४
अत्र पंचास्तिकायानां विशेषसंज्ञा सामान्यविशेषास्तित्वं कायत्वं चोक्तम् । जीवा पुग्गल - काया धम्मा-धम्मा तहेव आगासं । अत्थित्तम्हि यणियदा अणण्ण- मइया अणु-महंता || ४ | जीवाः पुलकाया धर्माधर्मौ तथैव आकाशम् । अस्तित्वे च नियता अनन्यमया अणुमहान्तः । । ४ । ।
तत्र जीवाः पुहला धर्माधर्मौ आकाशमिति तेषां विशेषसंज्ञा अन्वर्थाः प्रत्येयाः । सामान्यविशेषास्तित्वञ्च तेषामुत्पादव्ययध्रौव्यमय्यां सामान्यविशेषसत्तायां नियतत्वाद्व्यवस्थितत्वादवसेयम् । अस्तित्वे नियतानामपि न तेषामन्यमयत्वम्, यतस्ते सर्वदैवानन्यमया आत्मनिर्वृत्ताः । अनन्यमयत्वेऽपि तेषामस्तित्वनियतत्वं नयप्रयोगात् । द्वौ हि नयौ भगवता प्रणीतौ द्रव्यार्थिकः पर्यायार्थिकश्च । तत्र न खल्वेकनयायत्ता देशना किंतु तदुभयायत्ता । ततः पर्यायार्थादेशादस्तित्वे स्वतः कथंचिद्धिनेऽपि व्यवस्थिता द्रव्यार्थादेशात्स्वयमेव सन्तः सतोऽनन्यमया भवन्तीति । कायत्वमपि तेषामणुमहत्त्वात् । अणवोऽत्र प्रदेशा मूर्ताऽमूर्तश्च निर्विभागांशास्तैः महान्तोऽणुमहान्तः प्रदेशप्रचयात्मका इति सिद्धं तेषां कायत्वम् । अणुभ्यां महान्त इति व्युत्पत्त्या द्व्यणुकपुलस्कन्धानामपि तथाविधत्वम् । अणवश्च महान्तश्च व्यक्तिशक्तिरूपाभ्यामिति परमाणुनामेकप्रदेशात्मकत्वेऽपि तत्सिद्धिः । व्यक्त्यपेक्षया शक्त्यपेक्षया च प्रदेशप्रचयात्मकस्य महत्त्वस्याभावात्कालाणूनामस्तित्वनियतत्वेऽप्यकायत्वमनेनैव साधितम् ।

Translation AI Generated

## Six Substances - Description of Five Astikayas

The knowledge of the essence of the six substances, which is the object of knowledge, is called 'Artha Samaya'. Here, based on the 'Shabda Samaya', the explanation of 'Artha Samaya' begins to establish the 'Jnana Samaya'. This 'Artha Samaya' is called 'Loka'. It is like this: whatever is perceived by the five senses is called 'Pudgala Astikaya'. Whatever is conscious is called 'Jiva Astikaya'. In the movement of Jiva and Pudgala, 'Dharma' is the cause, and in their state, 'Adharma' is the cause. 'Akasha' is the cause of their perception, and 'Kala' is the cause of their existence. The area where these exist is called 'Loka'. It is said that where Jiva and other substances are perceived, that is 'Loka'. The twelve infinite pure Akashas are called 'A-Loka'. This is the meaning of the Sutra. || 3 ||

## Uththānika - Further Description of Five Astikayas

**Verse 4:**

Here, the specific names of the five Astikayas, their general and specific existence, and their nature as a body are explained. Jiva, Pudgala, Dharma, Adharma, and Akasha. They are always constant, non-dual, and exist in both minute and large forms. || 4 ||

**Explanation:**

Jiva, Pudgala, Dharma, Adharma, and Akasha are their specific names, and their meanings are clear. Their general and specific existence can be understood from their constant nature and their existence in the form of creation, destruction, and change. Although they are constant, they are not non-dual, because they are always self-existent and non-dual. Even though they are non-dual, their constant existence is due to the application of 'Naya'. The Lord has established two 'Nayas': 'Dravyaartha' and 'Paryayaartha'. The teachings are not based on one 'Naya' but on both. Therefore, due to the 'Paryayaartha' teaching, they are considered to be constantly existing, and due to the 'Dravyaartha' teaching, they are considered to be self-existent and non-dual. Their nature as a body is due to their existence in both minute and large forms. The minute particles are the parts of the body, both tangible and intangible, and they are indivisible. The large particles are formed by the accumulation of these minute particles. This proves their nature as a body. The term 'Anu-Mahaanta' (minute and large) is derived from the combination of two minute particles. Even the combination of two minute particles is considered to be a body. The minute and large particles are considered to be the form of individual power. Therefore, even though a single particle is considered to be a single space, it is still considered to be a body. The large particles are not considered to be a body because they are not formed by the accumulation of space, but by the accumulation of power. Therefore, even though 'Kala' (time) is considered to be constantly existing, it is not considered to be a body.