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 270

२६६
षड्द्रव्य - पंचास्तिकायवर्णन
यद्यपि दो अक्षरूपसे तो नित्य नहीं है तथापि काल शब्दसे कहने योग्य होनेसे नित्य है, ऐसा निश्चयकाल जानना योग्य है । व्यवहारकाल वर्तमान एक समयकी अपेक्षा उत्पन्न होकर नाश होनेवाला है, क्षणक्षण में विनाशीक है तो भी पूर्व और आगेके समयोंकी संतानकी अपेक्षासे व्यवहारनयसे आवली पल्य सागर आदि रूपसे दीर्घ काल तक रहनेवाला भी है । इसमें कोई दोष नहीं है। इसतरह निश्चयकाल नित्य है, व्यवहारकाल अनित्य है ऐसा जानना योग्य है अथवा दूसरे प्रकारसे निश्चय और व्यवहारकालका स्वरूप कहते हैं-जो अनादि अनंत है समय आदिकी कल्पना या भेदसे रहित है । वर्णादि रहित अमूर्तीक है व कालाणु द्रव्यरूपसे आकाशमें स्थित है सो निश्चयकाल है, वही काला द्रव्यकी पर्यायरूप सादिसांत समयरूप सूक्ष्मपर्याय व समयोंके समुदायकी अपेक्षा निमिष, घड़ी आदि कोई भी माना हुआ भेदरूप कालका नाम सो व्यवहारकाल है ।। १०१ ।।
इस तरह निर्विकार निजानंदमें भले प्रकार ठहरे हुए चैतन्यके चमत्कार मात्रकी भावनायें जो भव्य जीव रत हैं उनके लिये बाहरी कारण काललब्धि है वही काल निश्चय और व्यवहार रूपसे दो प्रकार है उसके निरूपणकी मुख्यतासे चौथे स्थलमें दो गाथाएँ कहीं ।
कालस्य द्रव्यास्तिकायत्वविधिप्रतिषेधविधानमेतत् ।
एदे काला - गासा धम्मा-धम्मा य पुग्गला जीवा ।
लब्धंति दव्व सण्णं कालस्स दु णत्थि कायत्तं ।। १०२ । । एते कालाकाशे धर्माधर्मौ च पुमला जीवाः ।
लभंते द्रव्यसंज्ञां कालस्य तु नास्ति कायत्वम् ।। १०२ । ।
यथा खलु जीवपुद्गलधर्माधर्माकाशानि सकलद्रव्यलक्षणसद् भावाद्द्रव्यव्यपदेशभाञ्जि भवन्ति, तथा कालोऽपि । इत्येवं षड्द्रव्याणि । किंतु यथा जीवपुद्गलधर्माधर्माकाशानां क्यादिप्रदेशलक्षणत्वमस्ति अस्तिकायत्वं न तथा लोकाकाशप्रदेशसंख्यानामपि कालाणूनामेकप्रदेशत्वादस्त्यस्तिकायत्वम् । अत एव च पञ्चास्तिकायप्रकरणे न हीह मुख्यत्वेनोपन्यस्तः कालः । जीवपुद्गलपरिणामावच्छिद्यमानपर्यायत्वेन तत्परिणामान्यथानुपपत्त्यानुमीयमानद्रव्यत्वेनात्रैवांतर्भावितः । । १०२ ।।
इति कालद्रव्यव्याख्यानं समाप्तम् ।
अन्वयार्थ - [ एते ] यह ( कालाकाशे) काल, आकाश ( धर्माधर्मी ) धर्म, अधर्म (पुद्रला: )

Translation AI Generated

## Chapter 266: Description of the Six Substances and Five Astikaayas

Although it is not eternal in the sense of two aksharas, it is eternal because it is worthy of being called by the word "time." It is important to know this as the definitive time. Practical time is born and destroyed in relation to the present moment, it is perishable moment by moment, yet it is also considered to be long-lasting in the sense of a lineage of past and future times, like the ocean of moments, etc. There is no fault in this. In this way, it is important to know that definitive time is eternal, and practical time is impermanent.

Or, in another way, the nature of definitive and practical time is described as follows: That which is beginningless and infinite, devoid of any conception or distinction of time, etc., is formless and intangible, and exists in the sky as the substance of time, that is definitive time. The same substance of time, in its synonym, is the subtle synonym of time, and in relation to the collection of times, it is called practical time, which is any assumed distinction of time, like a blink, an hour, etc. || 101 ||

Thus, the thoughts of the auspicious beings who are well-established in their own unchanging bliss, are merely the wonders of consciousness, for them, the external cause is the attainment of time. That same time is of two types: definitive and practical. Its description is mainly given in two verses in the fourth chapter.

This is the establishment of the substance-hood and non-substance-hood of time.

These time, space, dharma, adharma, and living beings, obtain the designation of substance, but time does not have substance-hood. || 102 ||

Just as living beings, pudgala, dharma, adharma, and space, are all designated as substances due to their possession of all the characteristics of substances, so is time. Thus, there are six substances. But just as living beings, pudgala, dharma, adharma, and space, have the characteristic of being located in a specific place, and thus have substance-hood, time does not have substance-hood because it is located in one place, namely space. Therefore, time is not primarily discussed in the chapter on the five astikaayas. It is included here because it is a synonym of the transformation of living beings and pudgala, and because its substance-hood is inferred from the impossibility of its transformation otherwise. || 102 ||

Thus ends the explanation of the substance of time.

Meaning of the words: [These] this (time, space) time, space (dharma, adharma) dharma, adharma (living beings)