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 32

षड्द्रव्य-पंचास्तिकायवर्णन कायत्त्वं चोक्तं । कथमितिचेत् ? त्रैलोक्ये ये केचनोत्पादव्ययध्रौव्यवन्तः पदार्थास्ते उत्पादव्ययध्रौव्यरूपमस्तित्वं कथयन्ति । तदपि कथमिति चेत् ? उत्पादव्ययध्रौव्यरूपं सदिति वचनात् ऊर्ध्वाधोमध्यभागरूपेण जीवपुद्गलादीनां त्रिभुवनाकारपरिणतानां सावयवत्वात्सांशकत्वात सप्रदेशत्वात् कालद्रव्यं विहाय कायत्वं च विद्यते, न केवलं पूर्वोक्तप्रकारेण, अनेन च प्रकारेणास्तित्व कायत्वं च ज्ञातव्यं । तत्र शुद्धजीवास्तिकायस्य यानन्तज्ञानादिगुणसत्ता सिद्धपर्यायसत्ता च शुद्धासंख्यातप्रदेशरूपं कायत्वमुपादेयमिति भावार्थः ।।५।। एवं गाथात्रयपर्यन्तं पंचास्तिकायसंक्षेपव्याख्यानं द्वितीयस्थलं गतं ।
हिन्दी तात्पर्यवृत्ति गाथा-५ उत्थानिका-आगे यह प्रकाश करते हैं कि पहली गाथा में जिस अस्तित्व व कायत्व को कहा गया है, वह किस प्रकार संभव है ?
अन्वयसहित सामान्यार्थ-( जेसिं ) जिन पांच अस्तिकायोंका ( विविहेहिं ) नाना प्रकार के ( गुणेहिं पज्जएहिं सह) गुण और पर्यायोंके साथ [ अस्थि सहाओ ] अस्तिस्वभाव है (ते) वे [ अस्थिकाय ] अस्तिकाय ( होति ) होते हैं । । जेहिं ) जिनके द्वारा ( तिइलुक्कं ) यह तीन लोक (णिप्पण्णं) रचा गया है।
विशेषार्थ-यहाँ अस्तिस्वभावको सत्ता, तन्मयपना या स्वरूप कहते हैं। विचित्र नाना प्रकार के गुण पर्यायों के साथ वे रहते हैं। इस प्रकार पांचों के अस्तित्व का कथन हुआ। यह वार्तिक है । अन्वयी गुण होते हैं और व्यतिरेक पर्याय होती हैं । अथवा जो द्रव्यके साथ-साथ रहें उनको गुण कहते हैं । जो अलग-अलग क्रमसे हों उनकों पर्याय कहते हैं । ये गुण और पर्याय अपने द्रव्यके साथ संज्ञा, लक्षण, संख्या, प्रयोजनादिकी अपेक्षा भेद रखते हुए भी प्रदेश रूपसे या सत्ता रूपसे भिन्न नहीं हैं, अभेद हैं। ये गुण और पर्याय नाना प्रकारके होते हैं । जैसे स्वभाव गुण, विभाव गुण या स्वभाव पर्याय, विभाव पर्याय तथा अर्थ पर्याय और व्यंजन पर्याय ।
जीवके सम्बन्धके कहते हैं कि-केवलज्ञान आदि जीवके स्वभाव गुण हैं, मतिज्ञान आदि जीवके विभाष गुण हैं। सिद्धरूप स्वभाव पर्याय है। नरनारकादि रूप विभाव पर्याय है । पुद्गल के सम्बन्धमें कहते हैं-शुद्ध ( अबंध ) परमाणुमें जो वर्णादि है वे स्वभाव गुण हैं, दो अणुके स्कंध आदिमें जो वर्णादि हैं वे विभाव गुण हैं। शुद्ध परमाणु रूपसे रहना सो स्वभाव द्रव्य पर्याय है । शुद्ध परमाणु का वर्णादिसे अन्य वर्णादि रूप परिणमना सो स्वभाष गुण पर्याय है। परमाणुओं का दो अणु आदिके स्कंध रूप परिणमना सो

Translation AI Generated

The description of the six substances and the five categories of existence, as well as their nature, has been explained. How so? Because in the three worlds, whatever substances are subject to origination, destruction, and modification, they are said to have existence in the form of origination, destruction, and modification. How so? Because it is said that existence is in the form of origination, destruction, and modification. Therefore, due to the presence of parts, the nature of being composed of parts, and the nature of having a location, the nature of existence and the nature of body exist in the form of the upper, lower, and middle parts, as the form of the three worlds, which are the result of the transformation of the soul, matter, etc. This nature of existence and the nature of body should be understood not only in the aforementioned way, but also in this way. In this context, the nature of body of the pure soul should be understood as the nature of infinite knowledge, etc., the nature of the perfected state, and the nature of countless locations. This is the meaning. ||5||

Thus, the concise explanation of the five categories of existence, up to the three verses, has been completed. This is the second stage.

**Hindi Meaning:**

Verse 5 of the Uthānika further clarifies how the existence and body mentioned in the first verse are possible.

**General Meaning with Anvaya:**

(Jesiṁ) Those five categories of existence (vivihehiṁ) with various types of (guṇehiṁ pajjayehiṁ saha) qualities and states of being [asthi sahaao] have the nature of existence (te) they [asthikāya] are categories of existence (hoti) are. (Jehiṁ) By which (tiilukkāṁ) these three worlds (ṇippāṇṇāṁ) are created.

**Specific Meaning:**

Here, the nature of existence is called existence, its essence, or its form. They exist with various types of qualities and states of being. Thus, the existence of all five categories has been stated. This is a commentary. Anvayi qualities are those that are inherent, and vyatireka states of being are those that are distinct. Alternatively, those that exist along with the substance are called qualities, and those that exist in a separate sequence are called states of being. These qualities and states of being, while differing in terms of name, characteristics, number, purpose, etc., in relation to their substance, are not different in terms of location or existence; they are non-dual. These qualities and states of being are of various types, such as inherent qualities, manifested qualities, or inherent states of being, manifested states of being, and states of being related to meaning and states of being related to expression.

In relation to the soul, it is said that omniscience, etc., are the inherent qualities of the soul, and knowledge, etc., are the manifested qualities of the soul. The perfected state is the inherent state of being. The forms of humans, hell beings, etc., are the manifested states of being. In relation to matter, it is said that the color, etc., in pure (unbound) atoms are the inherent qualities, and the color, etc., in the aggregates formed by two atoms are the manifested qualities. The state of being in the form of pure atoms is the inherent state of being of the substance. The transformation of pure atoms from one color, etc., to another color, etc., is the manifested quality state of being. The transformation of atoms into aggregates of two atoms, etc., is the...