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 33

पंचास्तिकाय प्राभृत विभाव द्रव्य पर्याय है उन ही द्विअणुकादि स्कंधोंमें वर्णादिसे अन्य वर्णादि रूप पलटना सो विभाव गुण पर्याय है । ये जीव पुद्गलके विशेष गुण कहे गए । सामान्य गुण अस्तित्व, वस्तुत्व, प्रमेयत्व, अगुरुलधुत्व आदि हैं जो सर्व द्रव्योंमें साधारण पाए जाते हैं । धर्मादिद्रव्योंके विशेष गुण व पर्याय आगे जहाँ उनका कथन होगा, कहेंगे। इस तरहके गुण पर्यायोंके साथ जिन पाँच अस्तिकायोंकी सत्ता है इससे वे अस्ति रूप हैं । अब कायपनेको कहते हैं । शरीरके समान जो हों उसे काय कहते हैं अर्थात् जिसमें बहुतसे प्रदेशों का समूह हो । इन ही पांच अस्तिकायोंके द्वारा तीन लोककी रचना है। तीन लोकमें जो कोई उत्पाद व्यय प्रौव्यवान पदार्थ हैं वे ही उत्पाद ध्यय प्रौव्य रूप अस्तिपनेको सूचित करते हैं। क्योंकि सूत्रमें यह वचन है "उत्पादव्ययध्रौव्यरूपं सत्" जीव पुद्गल आदि तीन लोकमें भरे हुए तीन लोकके आकार परिणमन करनेवाले हैं । णे लाद, मा त बायो तीन बारें है। गीत और पुद्गल आदि पांच द्रव्य अवयव या अंश या प्रदेश सहित हैं। इसलिये इनमें कायपना इस रूपसे भी जानना चाहिये, केवल पूर्व कहे प्रमाण ही नहीं, काल द्रव्य एक प्रदेशी है इसलिये इसमें कायपना नहीं है। इस तरह अस्तित्व और कायत्व जानना चाहिये । इनमें जो शुद्ध जीवास्तिकायके अनंतज्ञानादि गुणोंकी सत्ता व उसकी सिद्धपर्यायकी सत्ता व उसका शुद्ध असंख्यात प्रदेश रूप कायपना है सो ग्रहण करना योग्य है ।।५।।
इस तरह तीन गाथातक पंचास्तिकायका संक्षेप व्याख्यान करते हुए दूसरा स्थल पूर्ण हुआ ।।३-४-५ ।।
समय व्याख्या गाथा-६ अत्र पञ्चास्तिकायानां कालस्य च द्रव्यत्वमुक्तम् । ते चेव अस्थिकाया तेकालिय-भाव-परिणदा णिच्चा । गच्छंति दविय-भावं परियट्टण-लिंग-संजुत्ता ।।६।।
ते चैवास्तिकायाः त्रैकालिकभावपरिणता नित्याः ।।
गच्छन्ति द्रव्यभावं परिवर्तनलिङ्गसंयुक्ताः ।।६।। द्रव्याणि हि सहक्रमभुवां गुणपर्यायाणामनन्यतयाधारभूतानि भवन्ति, ततो वृत्तवर्तमानवर्तिष्यमाणानां भावानां पर्यायाणां स्वरूपेण परिणतत्वादस्तिकायानां परिवर्तनलिंगस्य कालस्य चास्ति द्रव्यत्वम्। न च तेषां भूतभवद्भविष्यद्भावात्मना परिणममानानामनित्यत्वम् यतस्ते भूतभवद्भविष्यद्भावावस्थास्वपि प्रतिनियतस्वरूपापरित्यागानित्या एव । अत्र कालः पुगलादिपरिवर्तनहेतुत्वात्पुद्लादिपरिवर्तनगम्यमानपर्यायत्वाच्चास्तिकायेष्वन्तर्भावार्थं स परिवर्तनलिंग इत्युक्त इति ।।६।।

Translation AI Generated

The five Astikayas, beginning with the Prabhrit Vibhav, are categories of Dravya. The transformation of these categories, from the atomic level to the level of color and other characteristics, is the Vibhav Guna category. These are considered the special qualities of the Jiva and Pudgala. The general qualities are existence, reality, knowability, non-heaviness, etc., which are found in all Dravyas. The special qualities and categories of Dharma and other Dravyas will be discussed later. The five Astikayas exist with these qualities and categories, and thus they are in the form of existence. Now, we discuss Kayapana. Anything that is similar to a body is called Kay, meaning a collection of many regions. The three Lokas are created by these five Astikayas. Any substance in the three Lokas that is produced, consumed, or has a form is indicative of the existence of the Astikayas in the form of production, consumption, and form. This is because the Sutra states, "Utpada Vyaya Dhrauvya Rupa Sat." The Jiva, Pudgala, and other Dravyas are filled in the three Lokas and are responsible for the shape and transformation of the three Lokas. There are three types of Nelaad, Ma, and Bayo. The Jiva, Pudgala, and other five Dravyas have components, parts, or regions. Therefore, Kayapana should be understood in this way, not just as previously mentioned. Time Dravya is one region, so it does not have Kayapana. In this way, existence and Kayatva should be understood. The existence of the infinite knowledge and other qualities of the pure Jiva Astikaya, the existence of its Siddha category, and its Kayapana in the form of countless regions should be understood. ||5||

In this way, the second section is complete, explaining the five Astikayas in three verses. ||3-4-5||

**Verse 6: Explanation of Time**

Here, the Dravya nature of the five Astikayas and Time is stated. These Astikayas are eternal, having undergone transformation in the past, present, and future. They are connected to the Dravya state, along with the sign of transformation. ||6||

These Astikayas are eternal, having undergone transformation in the past, present, and future. ||6||

They are connected to the Dravya state, along with the sign of transformation. ||6||

Dravyas are the foundation for the non-separate qualities and categories of the universe. Therefore, because the past, present, and future states of the Astikayas have undergone transformation in their nature, there is a Dravya nature to the Astikayas, the sign of transformation, and Time. They are not impermanent because they are undergoing transformation in the past, present, and future states, as they are eternal due to their unchanging nature. Here, Time is called the sign of transformation because it is the cause of the transformation of Pudgala and other Dravyas, and because it is the category that is understood through the transformation of Pudgala and other Dravyas, and because it is included within the Astikayas. ||6||