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 28

षड्द्रव्य-पंचास्तिकायवर्णन अक्रायत्व है-ऐसा इसीसे ( इस कथनसे ही ) सिद्ध हुआ । इसीलिये, यद्यपि वे सत ( विद्यमान ) हैं तथापि उन्हें अस्तिकायके प्रकरणमें नहीं लिया है ।।४।।
संस्कृत तात्पर्यवृत्ति गाथा-४ अथ पंचास्तिकायानां विशेषसंज्ञाः सामान्यविशेषास्तित्वकायत्वं च प्रतिपादयति,-जीवा पोग्गलकाया धम्माधम्मं तहेव आयासं-जीवपुद्गलधर्माधर्माकाशानीति पंचास्तिकायानां विशेषसंज्ञा अन्वर्थी ज्ञातव्या अत्थित्तम्हि य णियदा-अस्तित्वे सामान्यविशेषसत्तायां नियता: स्थिताः । तर्हि सत्तायाः सकाशात्कुण्डे वदराणीव भिन्ना भविष्यन्ति । नैवं । अणण्णमइया अनन्यमन्या अपृथग्भृता: यथा घटें रूपादयः शरीरे, हस्तादयः स्तम्भेसार इत्यनेन व्याख्यानेनाधाराधेयभावेप्यविनास्तित्वं भणितं भवति । इदानी कायत्वं चोच्यते । अणुमहंता-अणुमहान्तः आणुना परिच्छिन्नत्वादाशब्देनात्र प्रदेशः गृह्यन्ते, अणुभिः प्रदेशैर्महान्तोआणुमहांत: । द्वयणुकस्कन्धापेक्षया द्वाभ्यामगृभ्यां महान्तोऽणुमहान्तः इति कायत्वमुक्तं । एकप्रदेशागो: कथं कायत्वमिति चेत् ? स्कन्धानां कारणभृताया: स्निग्धरूक्षत्वशक्ते: सद्भावादुपचारेण कायत्वं भवति । कालाणूनां पुनर्बन्धकारणभूताया: स्रिग्धरूक्षत्वशक्तेरभावादपचारेणापि कायत्वं नास्ति । शक्त्यभावोपि कस्मान? अमर्तत्त्वादिति पंचास्तिकायानां विशेषसंज्ञा अस्तित्वं कायत्वं चोक्तं । अत्र गाथासूत्रेऽनन्तज्ञानादिरूपः शुद्धजीवास्तिकाय एवोपादय इति भावार्थ: ।।४।।
हिन्दी तात्पर्यवृत्ति गाथा-४ अन्वयसहित सामान्यार्थ-( जीवा ) अनंतानंत जीव ( पुग्गलकाया) अनन्तान्त पुद्गलास्तिकाय [ धम्माधम्मा] एक धर्मास्तिकाय एक अधर्मास्तिकाय ( तहेव ) तैसे ही (आयासं) एक अखंड आकाश-ये सब [ अस्थितम्हि ] अपने अस्तित्वमें या अपनी सत्तामें [णियदा ] निश्चित हैं (य) और [अणण्णमइया ] अपनी सत्ता से अपृथग्भूत हैं या एकमेक हैं, और [ अणुमहंता] प्रदेशोंमें अनेक हैं या बहु प्रदेशी हैं।
विशेषार्थ-सत्ताके दो भेद हैं-एक सत्तासामान्य या महासत्ता, दूसरे सत्ताविशेष या अवान्तरसत्ता । ये जीवादि पांचों अस्तिकाय इन दोनों प्रकारकी सत्तामें स्थित हैं सो इस तरह नहीं हैं जैसे एक कुंडी में बेर फल अलग अलग हो किंतु वे पाँचों अपनी अपनी सत्तासे एकमेक या अनन्य हैं । जैसे घटमें रूपादि व्यापक हैं या शरीरमें हाथ-पग आदि हैं या खंभेमें उसका सार या गूदा है। इस कथनसे यह दिखाया कि आधार और आधेयके बिना भी सत्ताका इनके साथ एकमेकपना कहा जाता है । अणुसे जानने योग्य प्रदेश होता है इसलिये यहाँ अणुशब्दसे प्रदेश लेना चाहिये, सो ये पाँचों ही द्रव्य या अस्तिकाय अपने प्रदेशों की अपेक्षा बड़े हैं अतः अणुमहन्त; हैं । दो अणुक स्कन्ध दो अणुओं के द्वारा महान्

Translation AI Generated

The description of the six substances and the five categories of existence is not contradictory. This is proven by the statement itself. Therefore, although they exist, they are not included in the category of existence. ||4||

**Sanskrit Commentary Verse 4**

Now, the specific names of the five categories of existence, their general and specific nature, and their existence as bodies are explained. - The living beings, the particles, the dharma, the adharma, and the space are the specific names of the five categories of existence. They should be understood as being in accordance with their meaning. They are definitely established in their existence, in the general and specific nature of existence. Then, they would be different from each other, like berries in a pot. This is not the case. They are not separate from their own existence, just as the form and other qualities are in a pot, the hands and feet are in the body, and the essence is in the pillar. This explanation shows that even in the relationship of support and supported, there is no destruction of existence. Now, the nature of the body is explained. They are large in terms of particles, because the word "particle" refers to space here, and they are large in terms of particles, because they are made up of many particles. They are large in terms of two particle aggregates, because they are large in terms of two particles. This is the nature of the body. If it is asked, how can there be a body of one space? Then, it is said that the nature of the body is due to the power of smoothness and roughness, which is the cause of the aggregates, and is present in them. The nature of the body is not present in the particles of time, because they do not have the power of smoothness and roughness, which is the cause of bondage. Why is there no power? Because they are immortal. Thus, the specific names of the five categories of existence, their existence, and their nature as bodies have been explained. The meaning of this verse is that the pure living being, which is the body of infinite knowledge, etc., is being explained here. ||4||

**Hindi Commentary Verse 4**

Meaning with Anvaya - (Living beings) infinite living beings (particles) infinite particles, existence [dharma, adharma] one dharma existence, one adharma existence (taheva) similarly (akhand aakash) one undivided space - all these [asthithamhi] in their existence or in their being [niyada] are definite (y) and [anannamahiya] are not separate from their own existence or are one with each other, and [anumahanta] are many in space or are multi-spatial.

Specific Meaning - There are two types of existence - one is general existence or maha-satta, and the other is specific existence or avantara-satta. These five categories of existence, living beings, etc., are situated in both these types of existence. They are not like berries in a pot, which are separate from each other, but they are all one with each other or non-different from their own existence. Just as form, etc., are pervasive in a pot, or hands and feet are in the body, or the essence is in the pillar. This statement shows that even without the support and supported, the oneness of existence is said to be with them. The space is knowable by particles, therefore, the word "particle" should be taken here to mean space. So, all these five substances or categories of existence are larger than their spaces, therefore, they are anumahanta. Two particle aggregates are great because of two particles.