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 34

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षड्व्य--पंचास्तिकायवर्णन
हिन्दी समय व्याख्या गाथा-६ अन्वयार्थ—(कालिकभावपरिणताः ) जो तीन कालके भावोंरूप परिणमित होते हैं तथा (नित्याः ) नित्य हैं [ ते च एव अस्तिकायाः ] ऐसे वे ही अस्तिकाय, ( परिवर्तनलिङ्गसंयुक्ताः) परिवर्तनलिंग ( काल ) सहित गभाव पवन्ति ) दमन को प्राप्त होते हैं ( अर्थात् वे छहों द्रव्य हैं। )
टीका-यहाँ पाँच अस्तिकायोंको तथा कालको द्रव्यपना कहा है।
द्रव्य वास्तवमें सहभावी गुणोंको तथा क्रमभावी पर्यायोंको अनन्यरूप से आधारभूत हैं। इसलिये जो वर्त चुके हैं, वर्त रहे हैं और भविष्यमें वर्तेगे उन भावों-पर्यायोंरूप परिणमित होने के कारण ( पाँच ) अस्तिकाय और परिवर्तनलिंग काल ( वे छहों ) द्रव्य हैं । भूत, वर्तमान
और भावी भावोंस्वरूप परिणमित होनेसे वे कहीं अनित्य नहीं हैं, क्योंकि भूत, वर्तमान और भावी भावरूप अवस्थाओंमे भी प्रतिनियत (-अपने-अपने निश्चित ) स्वरूपको नहीं छोड़ते इसलिये वे नित्य ही हैं।
यहाँ काल पुद्गलादिके परिवर्तनका हेतु होनेसे तथा पुद्गलादिके परिवर्तन द्वारा उसकी पर्यायें गम्य ( ज्ञात ) होती हैं इसलिये उसका अस्तिकायोंमें समावेश करनेके हेतु उसे 'परिवर्तनलिंग' कहा है।
संस्कृत तात्पर्यवृत्ति गाथा-६ अथ पंचास्तिकायानां कालस्य च द्रव्यसंज्ञां कथयति,
'ते चेव अस्थिकाया तिक्कालियभावपरिणदा णिच्चा' ते चैव पूर्वोक्ता: पंचास्तिकाया: यद्यपि पर्यायार्थिकनयेन वैकालिकभावपरिणतास्त्रिकालविषयपर्यायपरिणताः संत: क्षणिका अनित्या विनश्वरा भवन्ति तथापि द्रव्यार्थिकनयेन नित्या एव। एवं द्रव्यार्थिकपर्यायार्थिकनयाभ्यां नित्यानित्यात्मका: संतः गच्छंति 'दवियभावं' द्रव्यभावं गच्छन्ति द्रव्यसंज्ञां लभन्ते । पुनरपि कथंभूता: संत: "परियट्टणलिंगसंजुत्ता' परिवर्तनमेव जीवपुट्रलादिपरिणमनमेवाग्नेधूमवत् कार्यभूतं लिंगं चिन्हं गमकं ज्ञापकं सूचनं यस्य स भवति परिवर्तनलिङ्गः कालाणुर्द्रव्यकालस्तेन संयुक्ताः । ननु कालद्रव्यसंयुक्ता इति वक्तव्यं परिवर्तनलिङ्गसंयुक्ता इति अव्यक्तवचनं किमर्थमिति । नैवं, पंचास्तिकायप्रकरणे कालस्य मुख्यता नास्तीति पदार्थानां नवजीर्णपरिणतिरूपेण कार्यलिङ्गन ज्ञायते यतः कारणात् तेनैव कारणेन परिवर्तनलिङ्ग इत्युक्तं । अत्र षड्द्रव्ययेषु मध्ये दृष्ट श्रुतानुभूताहारभयमैथुनपरिग्रहादिसमस्तपरद्रव्यालम्बनोत्पन्नसंकल्पविकल्पशून्यशुद्धजीवास्तिकायश्रद्धानज्ञानानुछानरूपाभेदरत्नत्रयलक्षणनिर्विकल्पसमाधिसंजातवीतरागसहजापूर्वपरमानन्दरूपेण स्वसंवेदनज्ञानेन गभ्यं प्राप्यं भरितावस्थं शुद्धनिश्चयनयेन स्वकीयदेहान्तर्गतं जीवद्रव्यमेवोपादेयमिति भावार्थ: ।।६।।
इति कालसहितपंचास्तिकायानां द्रव्यसंज्ञाकथनरूपेण गाथा गता।

Translation AI Generated

## Chapter 30: Description of the Six Substances and Five Astikayas

**Hindi Commentary, Verse 6: Meaning**

(Those who are transformed into states of the three times) Those who are transformed into states of the past, present, and future, and (are eternal) are eternal, (they are the Astikayas) these are the Astikayas, (combined with the changing mark) combined with the changing mark (time), they attain suppression (i.e., they are the six substances).

**Commentary:**

Here, the five Astikayas and time are described as substances.

Substances are fundamentally the basis of co-existing qualities and sequentially existing states. Therefore, the five Astikayas and the changing mark time are substances because they are transformed into states of the past, present, and future.

They are not impermanent because they are transformed into states of the past, present, and future, as they do not abandon their own definite form in these states. Therefore, they are eternal.

Here, time is called the "changing mark" because it is the cause of the change in the Pudgala, etc., and its states are known through the change in the Pudgala, etc.

**Sanskrit Commentary, Verse 6:**

Now, the author describes time and the five Astikayas as substances.

"They are the Astikayas, transformed into states of the three times, and eternal." These five Astikayas, although transformed into states of the three times, are momentary, impermanent, and perishable according to the conventional view. However, they are eternal according to the substantial view. Thus, they are both eternal and impermanent according to the substantial and conventional views. They attain the "state of substance" (i.e., they are recognized as substances).

Again, what are they like? "Combined with the changing mark." The change itself, the transformation of the Jiva, Pudgala, etc., is the mark, the sign, the cause, the indicator, the indication, of which it is. This is the changing mark, the time atom, the substantial time. They are combined with it.

Now, it should be said that they are combined with the substantial time. Why is it said that they are combined with the changing mark? It is not so. In the context of the five Astikayas, time is not the main thing. It is known as the mark of the action, as the form of the new and old states of the objects. Therefore, it is called the changing mark.

Here, among the six substances, the pure Jiva Astikaya, which is free from all thoughts and doubts arising from the perception of objects, such as food, fear, sex, and possession, and is filled with the three jewels of faith, knowledge, and conduct, is the object of attainment. It is attainable through the knowledge of self-awareness, which is the form of supreme bliss, innate, and prior, arising from the state of non-dualistic samadhi. This is the meaning.

Thus, the verse describes the five Astikayas, along with time, as substances.