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 268

२६४
षद्रव्य-पंचास्तिकायवर्णन निश्चय कालकी पर्याय है । एक अणुका दूसरे अणुको उल्लंघकर मंदगतिसे जाना आदि पूर्वोक्त पुद्गलका परिणाम, जैसे शीतकालमें विद्यार्थीको अग्नि पढनेमें सहकारी है व कुम्हारके चाकके भ्रमणमें नीचेकी शिला सहकारी है वैसे बाहरी सहकारी कारण कालाणुरूप द्रव्यकालके द्वारा उत्पन्न होता है इसलिये परिणमनको द्रव्यकालसे उत्पन्न हुआ कहते हैं । व्यवहारकाल पुगलोंके परिणमनसे उत्पन्न होता है इसलिये परिणामजन्य है तथा निश्चयकाल परिणामोंको उत्पन्न करनेवाला है इसलिये परिणामजनक है। तथा समयरूप इससे सूक्ष्म व्यवहारकाल क्षणभंगुर है तथा अपनेही गुण और पर्यायोंका आधाररूप होनेसे निश्चय कालद्रव्य नित्य है । यहाँ यह तात्पर्य है कि यद्यपि काललब्धिके वशसे यह जीव भेद और अभेद रलत्रय या व्यवहार और निश्चय रत्नत्रयरूप मोक्षमार्गको प्राप्त करके रागादिसे रहित व नित्य आनंदरूप एक स्वभावमय ग्रहण करने योग्य पारमार्थिक सुखको साधन करता है तथापि अपने इस साधनका उपादान कारण जीव है, काल नहीं है। जैसा कहा है-मोक्ष आत्माके ही उपादान कारणसे सिद्ध है ।।१०।।
नित्यक्षणिकत्वेन कालविभागख्यापनमेतत् । कालो ति य ववदेसा सम्भाव-परूवगो हवदि णिच्चो। उप्पण्ण-प्पद्धंसी अवरो दीहंतर-द्वाई ।।१०१।।
काल इति च व्यपदेशः सद्भावप्ररूपको भवति नित्यः । उत्पन्नप्रध्वंस्यपरो
दीर्घातरस्थायी । । १०१।। यो हि द्रव्यविशेषः 'अयं कालः, अयं कालः' इति सदा व्यपदिश्यते स खलु स्वस्थ सद्भावमावेदयन् भवति नित्यः । यस्तु पुनरुत्पन्नमात्र एव प्रध्वंस्यते स खुल तस्यैव द्रव्यविशेषस्य समयाख्यः पर्याय इति । स तूत्संगितक्षणभंगोऽप्युपदर्शितस्वसंतानो नयबलाद्दीतिरस्थाय्युपगीयमानो न दुष्यति, ततो न खल्वावलिकापल्योपमसागरोपमादिव्यवहारो विप्रतिषिध्यते । तदत्र निश्चयकालो नित्यः द्रव्यरूपत्वात् , व्यवहारकालः क्षणिकः पर्यायरूपत्वादिति ।।१०१।।
अन्वयार्थ—(काल: इति च व्यपदेशः ) 'काल' ऐसा व्यपदेश ( सद्भावप्ररूपक: ) सद्भावका प्ररूपक है इसलिये [ नित्यः भवति ] ( निश्चयकाल) नित्य है। ( उत्पन्नध्वंसी अपरः) दूसरा अर्थात् व्यवहार काल उपजता है और विनशर्ता है तथा ( दीर्घान्तरस्थायी ) ( प्रवाह-अपेक्षासे) दीर्घ स्थिति वाला भी है।
टीका-कालके 'नित्य' और 'क्षणिक' ऐसे दो विभागोंका यह कथन है। "यह काल है, यह काल है"...ऐसा करके जिस द्रव्यविशेषका सदैव व्यपदेश ( निर्देश,

Translation AI Generated

## Chapter 264: Description of the Six Substances and Five Astikayas

The term "Kalaki" is a synonym for the definitive (**niścaya**) time. The transformation of pudgala, such as a student using fire for warmth in winter, or the lower stone supporting the potter's wheel, is caused by the external, cooperative cause, which is the time-like substance (**dravya-kāla**). Therefore, transformation is said to be caused by **dravya-kāla**.

**Vyavahāra-kāla** arises from the transformation of pudgalas, and is therefore a product of transformation. **Niścaya-kāla** is the cause of transformation, and is therefore the generator of transformation.

**Vyavahāra-kāla**, which is time in the practical sense, is fleeting like a moment, while **niścaya-kāla**, which is the definitive time, is eternal, being the basis of its own qualities and synonyms.

The implication here is that although a living being, due to the influence of **kāla-labdhi** (the attainment of time), attains the path to liberation, which is the three jewels of distinction and non-distinction (**bheda** and **abheda**), or the three jewels of practical and definitive (**vyavahāra** and **niścaya**), and becomes capable of attaining the ultimate happiness, which is free from attachment and other passions, and is eternal and blissful, and of a single nature, the cause of this attainment is the living being, not time. As it is said: "Liberation is achieved by the living being itself as the cause." (10)

This explains the division of time into eternal and momentary. Time is said to be eternal, as it is the basis of possibility. It is born, decays, and is both short and long. (101)

The term "time" refers to the eternal, which is the form of existence. It is born, decays, and is both short and long. (101)

The particular substance that is always referred to as "this is time, this is time" is eternal, as it indicates its own existence. However, that which is born and decays is a synonym of time, which is a particular substance. Although it is fleeting like a moment, it is considered to be long-lasting due to the power of logic, which shows its continuous existence. Therefore, the practical use of time, such as the analogy of a sand-glass, an ocean, etc., is not contradicted.

Therefore, **niścaya-kāla** is eternal, as it is a substance, while **vyavahāra-kāla** is momentary, as it is a synonym. (101)

**Explanation of the meaning:** The term "time" is a representation of existence, and therefore **niścaya-kāla** is eternal. **Vyavahāra-kāla**, on the other hand, is born and decays, and is also long-lasting (in terms of its flow).

**Commentary:** This statement describes the two divisions of time: eternal and momentary. The particular substance that is always referred to as "this is time, this is time" is eternal, as it indicates its own existence.