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 29

पंचास्तिकार्य प्राभृत है अतः अणुमहन्त हैं। इसलिये इनमें कायपना कहा गया । एक प्रदेशी परमाणुको कायपना इस अपेक्षासे है कि वे परमाणु अपने स्निग्ध या रूक्ष गुणके कारणसे स्कंध बनने के कारण है इसलिये उपयार या व्यवहार से उनको कायपना है। कालाणुओंमें परस्पर बंधके कारण स्निग्ध या रूक्षपनेकी शक्ति नहीं है इसलिये उपचारसे भी उनमें कायपना नहीं है। उनमें इस शक्तिका अभाव इसीलिये है कि सर्व कालाणु अमूर्तीक हैं। इस तरह इस गाथामें पाँच अस्तिकायों के विशेष नाम व उसका अस्तित्व व कायपना बताया गया । इस सूत्रसे यह तात्पर्य लेना चाहिये कि इनमें एक शुद्ध जीवास्तिकाय ही ग्रहण करने योग्य है ।।४।।
समय व्याख्या गाथा-५ अत्र पंचास्तिकायानामस्तित्वसंभवप्रकारः कायत्वसंभवप्रकारचोक्तः ।
जेसिं अस्थि सहाओ गुणेहिं सह पज्जएहि विविहेहिं । ते होंति अस्थिकाया णिप्पण्णं जेहिं तइलुक्कं ।।५।।
येषामस्ति स्वभाव: गुणैः सह पर्ययैर्विविधैः ।
ते भवन्त्यस्तिकायाः निष्पन्नं यैस्त्रैलोक्यम् ।।५।। अस्ति ह्यस्तिकायानां गुणैः पर्यायैश्च विविधै सह स्वभावो आत्मभावोऽनन्यत्वम् । वस्तुनो विशेषा हि व्यतिरेकिण: पर्याया गुणस्तु त एवान्वयिनः । तत एकेन पर्यायेण प्रलीयमानस्यान्योनोपजायमानस्यान्वयिना गुणेन ध्रौव्यं विभ्राणस्यैकस्याऽपि वस्तुनः समुच्छेदोत्पादध्रौव्यलक्षणमस्तित्वमुपपद्यत एव । गुणपर्यायैः सह सर्वथान्यत्वे त्वन्यो विनश्यत्यन्य: प्रादुर्भवत्यन्यो ध्रुवत्वमालम्बत इति सर्व विप्लवते । तत: साध्वस्तित्वसंभवप्रकारकथनम् । कायत्वसंभवप्रकारस्त्वयम्पदिश्यते । अक्यविनो हि जीवपुगलधर्माधर्माकाशपदार्थास्तेषामवयवा अपि प्रदेशाख्या: परस्परव्यतिरेकित्वात्पर्याया: उच्यन्ते । तेषां तैः सहानन्यत्वे कायवसिद्धिरुपपत्तिमती। निरवयवस्यापि परमाणो: सावयवत्वशक्तिसद्भावात् कायवसिद्धिरनपवादा । न चैतदाशयम्-पुद्गलादन्येषाममूर्तत्वादविभाज्यानां सावयवत्वकल्पनमन्याय्यम। दश्यत एवाविभाज्येऽपि विहायसीदं घटाकाशमिदमघटाकाशमिति विभागकल्पनम् । यदि तत्र विभागो न कल्पेत तदा यदेव घटाकाशं तदेवाघटाकाशं स्यात् । न च तदिष्टम् । ततः कालाणुभ्योऽन्यत्र सर्वेषां कायत्वाख्यं सावयवत्वमवसेयम् । त्रैलोक्यरूपेण निष्पनत्वमपि तेषामस्तिकायत्वसाधनपरमुपन्यस्तम् । तथा च-त्रयाणामूर्ध्वाऽधोमध्यलोकानामुत्पादत्र्ययध्रौव्यबन्तस्तद्विशेषात्मका भावा भवन्तस्तेषां मूलपदार्थानां गुणपर्याययोगपूर्वकमस्तित्वं साधयन्ति । अनुमीयते च धर्माधर्माकाशानां प्रत्येकमूर्ध्वाऽधोमधलोकाविभागरूपेण परिणमनात्वायत्वाख्यां सावयवत्वम् । जोवानामपि

Translation AI Generated

The five Astikayas are said to be Anu-Mahant (minutely great) because they are the basis of the five Astikayas. Therefore, they are called Kayapana (having a body). The Kayapana of a single Pradesh (space) atom is due to the fact that these atoms form Skandhas (aggregates) due to their oily or rough qualities. Therefore, they are Kayapana due to their use or application. Kalaanu (time atoms) do not have the power of oiliness or roughness due to their mutual binding. Therefore, they are not Kayapana even by application. The absence of this power in them is because all Kalaanu are Amurti (formless). In this way, this verse describes the special names of the five Astikayas, their existence, and their Kayapana. This Sutra should be understood to mean that only one pure Jeeva Astikaya is worthy of being accepted. ||4||

**Time Explanation Verse-5**

Here, the possibility of the existence of the five Astikayas and the possibility of their having a body are explained.

Those who have a nature along with qualities and various transformations, they are the Astikayas from which the three worlds are born. ||5||

Indeed, the Astikayas have a nature, a self-nature, and non-duality along with qualities and various transformations. The special features of an object are different from its transformations, while qualities are inherent in it. Therefore, even a single object that is dissolving with one transformation and arising with another, and holding on to its inherent quality, has existence characterized by destruction, creation, and permanence. However, if there is complete duality with qualities and transformations, then one will perish, another will appear, and another will hold on to permanence, and everything will be in flux. Therefore, this is the explanation of the possibility of proper existence. The possibility of having a body is explained by itself.

Because the Jeeva, Pudgala, Dharma, Adharma, and Akasha are not non-existent, their parts, which are called Pradesh (space), are also said to be transformations due to their mutual difference. Their non-duality with these transformations makes the existence of a body possible. Even a single atom, which is without parts, has the power of having parts, so the existence of a body is not refuted. This is not the intention - that the assumption of having parts for those other than Pudgala, who are formless and indivisible, is wrong. It is seen that even in the indivisible space, there is the assumption of division as this is the space of the pot and this is the space outside the pot. If there were no division there, then the space of the pot would be the same as the space outside the pot. This is not desirable. Therefore, the existence of a body, which is the same as having parts, is to be understood for all except Kalaanu.

The fact that they are born in the form of the three worlds is also a means of proving their Astikayatva. Thus, the three worlds, the upper, lower, and middle worlds, are born with the three types of creation and permanence, and they are the special nature of those worlds. Therefore, they prove the existence of their fundamental elements along with the combination of qualities and transformations. It is inferred that Dharma, Adharma, and Akasha have the existence of having parts, which is the same as the transformation in the form of the upper, lower, and middle worlds. Even the Jeevas...